When I first came to America in 1967, one of my dreams was to locate my O'Dell relatives from my grandfather's side. My Dad and my aunt Nancy always extoll their Dad with such affection that I always wish I have known him. The first few years in the US was a struggle of daily living, raising 4 children and working full time that my dreams of ever connecting with them faded into oblivion. In 2012, a premed student from the Santo Tomas University [UST] connected with everyone through facebook with an O'Dell surname with his research into the O'Dell family through Wikepedia, the free encyclopedia en.Wikepedia.org. Charles Wallace O'Dell is a 6th generation O'Dell and it took another Wallace in the family to uncover the family history. O'dell family...........originally owned by an Anglo-Saxon king; according to Wikepedia in Bedfordshire: O'dell is a village and civil parish in the North of the county of Bedfordshire in England. Originally owned by an Anglo-Saxon king, the barony of Woadhyll was transferred to the Norman Count of Flanders after the Norman invasion.He later changed his last name to Woadhyll, which means, a hill full of Woads, and as time went on the barony was changed to O'dell which was ruled by Barons bearing the name of O'dell. By the 1600's the family had a quarrel and was split into two, leaving the barony without a legal male heir. The quarrel stemmed from religion. The family was divided into the Protestants and the Catholics. The Protestants moved to Newfoundland in Virginia, bearing the name odell while the Catholics moved to Ireland changing their name to O'Dell to evade Irish reprisals against the British.Eventually, the Catholics moved to Nebraska and that was the start of the family's story. Our great grandfather, Wallace Scott O'Dell [1852-1915] married Cora Davis. Wallace Scott died in 1915 and was survived by 8 children and his wife.His brother could not attend his funeral, and also his son named Thomas Leroy O'Dell nicknamed Roy was in the Philippine Islands at the time of his death in Nebraska. Our great grand mother, on the left, see picture, and a woman standing is daughter Zoe, the sister of Leroy, and her grand daughter on the right Wallace Scott O'Dell was for many years connected actively with agricultural interests in Chapman precinct but spent his last years in honorable retirement at Weston. A native of Venango County, Pennsylvania, he was born on the 4th of Feb.1852 and was a son of Alfred and Julia [Van Geisen] O'Dell, native respectively of New York and New Jersey. They were married in Pennsylvania and continued to reside there until Wallace was 17 years old, when the family moved to Saunders County in Nebraska. His father homesteading land 2 and a half miles east of Weston. At that time, the County was in the main, a frontier district and the town of Weston had not been founded yet. Mr O'Dell proved up to his claim and remained there on until his demise in 1909 at the age of 86. His wife died in 1911 at 84 years old.They became parents of 7 children. Wallace Scott is the third child. Wallace Scott attended School in Pennsylvania and remained at home for sometime after the family left the County. At 25 years of age,he was married and began farming in Chapman precinct, buying railroad land which he improved. He was a successful Agriculturist, being energetic and progressive, and accumulated competence as the years went by which enabled him to retire from active life in 1910. He sold his farm that year and moved to Weston. On July of 1877, Mr O'Dell married Miss Cora Davis, a daughter of Captain William and Nancy [Whiting] Davis. They had 8 children namely; Maud, wife of Henry White of Wahoo, Roy, who was connected with the civil service in the Philippines, Zoe, the wife of Joseph Kriz, Alta at home, Dawn, the wife of Joseph Porter of Wahoo, Wilma, married to George Jackson of Wahoo,Nannie and Alfred, at home. Mr O'Dell was a republican who changed part
Examines the relationship between grassroots Catholic Church groups (base Christian communities) and the mobilization of peasant farmers in the fight for control of Amazon lands.
Balanced coverage of whole history of Christianity in Wales, paying as much attention to earlier periods as the better-known later ones. A contemporary view of the subject, incorporating the latest scholarly research in an accessible and readable form. Guides to further reading specifically aimed at navigating students and others through what they should read after this book.
Nicholas Aloysius Gallagher became the third Roman Catholic bishop for the Diocese of Galveston in1882. During his thirty-six year tenure as bishop, Gallagher made significant contributions to the development of Catholicism in Texas in very challenging and difficult times. Gallagher’s episcopacy was marked by the rapid growth of parishes, Catholic schools, and hospitals. Notable for being the first American-born bishop to serve Texas, Gallagher hailed from north of the Mason-Dixon Line, a fact not easily missed in a state still reeling from the Civil War. Remembered for his missionary efforts among African American Catholics, he pushed the church to become more involved in the local community, opening the first school for black children in 1886. He also established the Holy Rosary Parish, one of the first black parishes in Texas. Similar parishes followed in Houston, Beaumont, and Port Arthur. Bishop Gallagher also was instrumental in the rebuilding of churches destroyed by the devastating 1900 hurricane that claimed more than six thousand lives, including ten nuns and more than ninety orphans. In the aftermath of the storm, Gallagher demonstrated a steady hand in the midst of tragedy and was praised for his ability to bring hope and courage to survivors. The Episcopacy of Nicholas Gallagher, Bishop of Galveston, 1882–1918 is a major biography of an important religious figure in Texas during a time of transition. This book will appeal to readers interested in Texas history, Galveston history, and the history of the Roman Catholic Church in America.
First published in 1972, Sheridan is primarily a rounded, colourful portrait of Richard Brinsley Sheridan, his triumphs and failures, his ferocious duels and sudden romances, and his rise to oratorical fame in the arena of politics. But it is also something more: a wide canvas – sometimes frightening, sometimes amusing – depicting the extraordinarily turbulent and violent theatrical world of London and Dublin in the eighteenth and early nineteenth centuries, when an irate audience could destroy a theatre. In this book, Madeleine Bingham explains why Sheridan relegated to second place that field of activity where his wit and satirical mind could have assured him an even greater measure of immortality, and even more of that money which he always needed and always spent so lavishly. Sheridan, his family and his whole world are vividly brought to life; and while his actions can sometimes be condemned, at other times it is clear that he was a prisoner of his heredity, his upbringing and his family’s past. This book will be of interest to students of history and literature.
A few years ago, as I was praying and meditating, I had a vision. It was a traumatic and terrifying experience for me. In the vision, I was told that God wanted me to write this book. When the contents were revealed to me, it was extremely upsetting and shocking, because most of what I was told was absolutely contrary to all I had ever believed about religion and my faith. The more I tried to put it out of my mind, the more I had a constant gnawing feeling that I was turning my back on God by not obeying what I had been asked to do. Some time later, the identical vision came to me except that this time, I saw the hand of God over Churches, Mosques, Temples, etc. all of a sudden Gods hand descended and everything crumbled and was destroyed. For the first time, I saw the future of religions and I knew I would have to write what had been revealed to me. It is my hope and prayer that my book will be a bridge and a source of strength and enlightenment for many on their spiritual journey. My revelations are intertwined with American Indian spirituality. I wish to emphasize that this is my truth, as it was revealed to me.
The Quakers were by far the most successful of the radical religious groups to emerge from the turbulence of the mid-seventeenth century—and their survival into the present day was largely facilitated by the transformation of the movement during its first fifty years. What began as a loose network of charismatic travelling preachers was, by the start of the eighteenth century, a well-organised and international religious machine. This shift is usually explained in terms of a desire to avoid persecution, but Quakers, Christ, and the Enlightenment argues instead for the importance of theological factors as the major impetus for change. In the first sustained account of the theological changes guiding the development of seventeenth-century Quakerism, Madeleine Pennington explores the Quakers' positive intellectual engagement with those outside the movement to offer a significant reassessment of the causal factors determining the development of early Quakerism. Considering the Quakers' engagement with such luminaries as Baruch Spinoza, Henry More, John Locke, and John Norris, Pennington unveils the Quakers' concerted attempts to bolster their theological reputation through the refinement of their central belief in the 'inward Christ', or 'the Light within'. In doing so, she further challenges stereotypes of early modern radicalism as anti-intellectual and ill-educated. Rather, the theological concerns of the Quakers and their interlocutors point to a crisis of Christology weaving through the intellectual milieu of the seventeenth century, which has long been under-estimated as significant fuel for the emerging Enlightenment.
This volume provides definitive guidance on the formulation and conduct of company, local authority and public meetings. It covers all sizes of meetings from AGMs and public meetings to specialised committees.
If Detroit was characterized as "The Paris of the Midwest" at the turn of the 20th century, then Grosse Pointe was the Riviera. There wealthy summer colonists, influential transplants from the bustle of the metropolis, founded private clubs where they could pursue polite pleasures and high society soirees away from the honky-tonk atmosphere of the area roadhouses which shared the shoreline of Lake St. Clair. Architecturally significant mansions on rambling estates soon replaced quaint French farm houses a nd gingerbread "cottages." As the good times rolled, no one was willing to let a little thing like Prohibition spoil the fun! The fact that the residents' elegant yachts and iceboats had to share the waters with rumrunners and federal agents only added to the excitement of an area fast becoming one of America's premier suburban enclaves. This new publication successfully captures the magical spirit of the Pointes. With photographs from personal and public collections, the authors have painted a wonderful picture of what it was like to live in Grosse Pointe during the late 19th and early 20th centuries.
Despite protests and warnings from friends and family, author Madeleine L’Engle, at the age of seventy-four, embarked on a rafting trip to Antarctica. Her journey through the startling beauty of the continent led her to write Penguins and Golden Calves, a captivating discussion of how opening oneself up to icons, or everyday “windows to God,” leads to the development of a rich and deeply spiritual faith. Here, L’Engle explains how ordinary things such as family, words, the Bible, heaven, and even penguins can become such windows. She also shows how such a window becomes an idol–a penguin becomes a “golden calf”–when we see it as a reflection of itself instead of God. With delightful language, insightful metaphor, and personal stories, L’Engle brings readers to a deeper understanding of themselves, their faith, and the presence of God in their daily lives.
An extraordinary account of Gemma Sisia's twenty years as the founder of St Jude's, a school that is changing the lives of some of the poorest children in Tanzania. From a country town in Australia to a small village in Tanzania, Gemma Sisia has built a truly remarkable legacy. In 2002, Gemma founded The School of St Jude in her husband's home country of Tanzania, with the goal of empowering local Tanzanians to build a school community unlike any other. From humble beginnings, with just three students and one volunteer teacher, St Jude's now provides free education to over 1,800 Tanzanian school students and supplies more than 10,000 government school students with volunteer teachers each year. St Jude's also supports its alumni to become the doctors, engineers, tradespeople, entrepreneurs and teachers of the next generation. Sharing the incredible twenty-year journey from an Australian girl's simple vision to an educational powerhouse with 350 local staff, The School That Hope Built reveals how St Jude's is breaking the cycle of intergenerational poverty one student at a time.
Raped by a stranger, Allison Stephenson has almost put her life back together when she meets her attacker again, supposedly reformed, with a pregnant young fianc?e. Now Allison must decide whether she is bitter enough to ruin his life and possibly her own for the sake of revenge. In The Geography Lesson Madeleine Parish takes readers into the deeply troubling world of rape and betrayal set against the landscape of a small, close-knit college town. A powerful, sometimes violent struggle of love, hate, and revenge that threatens to destroy one person's life for the satisfaction of another!
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