#Central Reform Congregation

[mariacallous]

For the first time since World War II, one of Prague’s most historic synagogues has held a Jewish worship service.

Kol Nidre, the introductory service of Yom Kippur, took place in the Klausen Synagogue on Friday night, ending a hiatus that lasted more than 80 years and encompassed both the murder and suppression of Czech Jewry.

Originally erected in 1573 and rebuilt after a fire in 1694, the Klausen Synagogue is the largest synagogue in Prague’s Jewish Quarter and once served as a central hub of Jewish life. It’s known as the home of several prominent rabbis and thinkers, from Judah Loew — a 16th-century Talmudic scholar also known as the Maharal of Prague — to Baruch Jeitteles, a scholar associated with the Jewish Enlightenment movement of the 18th and 19th centuries.

But for more than 80 years after the Holocaust decimated Czech Jews, the Klausen Synagogue held no services.

That was until Friday evening, when about 200 people poured in for a service led by Rabbi David Maxa, who represents Czechia’s community of Progressive or Reform Jews. That community was joined by guests and Jewish tourists from around the world for Yom Kippur, according to Maxa. He saw the moment as a sign of Jewish life resurging in Prague.

“It’s quite remarkable that there is a Yom Kippur service in five historic synagogues in Prague,” Maxa told the Jewish Telegraphic Agency.

Under German occupation in World War II, the Klausen Synagogue was used as a storage facility. Although the Nazis and their collaborators killed about 263,000 Jews who lived in the former Czechoslovak Republic, they took an interest in collecting Jewish art and artifacts that they deemed valuable enough to preserve. The Jewish Museum in Prague was allowed to continue storing those objects, and the synagogue became part of the museum’s depository.

After the war, there were not enough survivors to refill services in the synagogues of Prague. The country became a Soviet satellite in 1948, starting a long era in which Jews were often persecuted and surveilled for following any religious practices. The last Soviet census of 1989 registered only 2,700 Jews living in Czech lands.

“During Communist times, it was very difficult to relate to Jewish identity,” said Maxa. “People who visited any kind of synagogue were followed by the secret police, and only after the Velvet Revolution in 1989 did it become possible for people to visit synagogues without the feeling of being followed and put on a list.”

After the end of communism, some synagogues returned to use by the few Jews who still identified as such. Two of the six synagogues that still stand in the Jewish Quarter now are in regular use as houses of worship.

But the Klausen Synagogue, which was added to the UNESCO World Heritage list in 1982, remained part of the Jewish Museum, hosting exhibitions about Jewish festivals, early Hebrew manuscripts and Jewish customs and traditions.

Museum director Pavla Niklová said returning the synagogue to use for Yom Kippur happened almost by accident. Maxa was asking if she knew about a space large enough to host his growing congregation, Ec Chajim, for the holiest day in the Jewish calendar — its own space, which opened four years ago about a 20-minute walk away, could not accommodate the crowds expected for Yom Kippur.

Since the museum had just taken down its exhibition in the Klausen Synagogue after 28 years, she had an answer. The clean, empty space was ready to be refilled with Jewish life.

Visiting the synagogue just before Yom Kippur, Niklová said she was awed to see the building returned to its original purpose. She hopes that it will continue to be used for large services.

“I felt like the synagogue started breathing again,” she told JTA. “I believe it was a good move to take down the old exhibit, and now we can start anew.”

For many in Prague’s Jewish community, which is largely secular, Yom Kippur is the single most important service of the year. Even Jewish families that suppressed religious practices under Communism often passed on the memory of Yom Kippur, said Maxa.

Maxa founded Prague’s Progressive Jewish community in 2019, responding to a growing number of people who sought to explore their Jewish roots. The community currently has 200 members and adds about five more every month.

“Often, I meet people who simply want to learn about the culture, tradition and religion of their grandparents,” said Maxa. “They say, my grandmother and grandfather were Shoah survivors — can I come and learn more about Judaism? We offer a wide range of activities, including of course regular services, but also educational courses to help these people reconnect with the tradition.”

Maxa, who himself grew up in Prague with little connection to his Jewish roots, wants to revive some of the rituals that threaded through Prague’s pre-war Jewish world — including a tradition of organ accompaniment in the city’s synagogues. On Friday, Jewish organist Ralph Selig performed during his service.

Like many of his congregants, Maxa’s family history intertwines with the losses of the last century. His father came from Prague and survived the Holocaust. He does not know if his father visited the Klausen Synagogue, but he knows it was a familiar part of his world.

“It means a lot for me that the tradition was not exterminated, and that this is coming back, even to a place where no services were held since World War II,” he said.

[religion-is-a-mental-illness]

By: Ron Kapeas

Published: Jan 8, 2024

JTA — In a speech marking Martin Luther King Jr. Day weekend, Rep. Ritchie Torres likened protesters who have celebrated Hamas’s October 7 massacres to white people in the Jim Crow era who celebrated after the lynching of Black people.

“I was profoundly shaken not only by October 7, but by the aftermath,” Torres, a Black Bronx Democrat, said Friday in a speech at Central Synagogue, a prominent Reform congregation in midtown Manhattan. “I found it utterly horrifying. To see fellow Americans openly cheering and celebrating the deadliest massacre of Jews since the Holocaust. And for me, the aftermath of October 7 revealed a barbarity of the American heart that reminded me of an earlier and darker time in our nation’s history, a time when the public mobs of Jim Crow would openly celebrate the lynching of African Americans.”

Protests have proliferated since October 7, when Hamas terrorists murdered some 1,200 people, kidnapped around 240 and brutalized thousands more in an invasion from Gaza. They have grown as Israel has waged a war in Gaza to eliminate the terror group, and especially as casualties mounted: So far, close to 25,000 Palestinians have been killed, according to the Hamas-run Gaza health ministry, which does not differentiate between fighters and non-combatants and is also believed to tally civilians killed by errant rockets fired by terror groups.

A number of the protests have decried the October 7 violence on Israelis, but others have skated over the initial massacres or have embraced Hamas and described its atrocities as resistance.

Torres, a member of the progressive caucus in Congress, has garnered a reputation as an unstinting supporter of Israel. He has duked it out online with fellow progressives in debates over Israel, a dynamic that has only intensified since October 7. Torres is heavily funded by AIPAC and donors aligned with the pro-Israel lobby, and spoke at a massive rally for Israel in Washington on November 14.

In his speech, Torres alluded to the controversies that assailed elite universities after the presidents of Harvard, the Massachusetts Institute of Technology and the University of Pennsylvania told Congress that calls to commit genocide against Jews did not necessarily violate the schools’ codes of conduct. The ensuing uproar drove Harvard’s and Penn’s presidents to resign.

“What we’ve seen in the aftermath of October 7, is appalling silence and indifference and cowardice from so called leaders in our society from institutions that we once respected and admired,” he said. “And if we as a society cannot bring ourselves to condemn the murder of innocents with moral clarity, then we must ask, what are we becoming as a society? What does that reveal about the depths of antisemitism in the American soul?”

I had the honor of delivering the annual MLK sermon at Central Synagogue.  My speech touches on a range of topics and themes: October 7th, Jim Crow, Leo Frank, MLK, Elie Wiesel, silence, indifference, moral clarity, nonviolence, Israel, Am Yisrael Chai, Hatikvah, and hope. pic.twitter.com/stxqxzgyLi — Ritchie Torres (@RitchieTorres) January 16, 2024

Central is a locus for some of the city’s wealthiest liberal Jewish families, many of whom are also firm supporters of Israel. Dr. Shonni Silverberg, the synagogue president, introduced Torres as a champion of progressive priorities as well as an advocate for Israel, and noted that he is the first openly LGBTQ representative elected from the Bronx.

“Ritchie remains steadfastly focused on the priorities of his South Bronx constituents, expanding access to safe and affordable housing, rebuilding New York economically and ensuring that no child goes hungry and that all receive a good education,” she said. “But he has also shown himself both in and out of Congress to be a great friend of the American Jewish community and Israel.”

--

==

I was shocked, but not surprised. Shocked at how openly, how loudly and how quickly pro-Hamas, pro-terrorism supporters emerged from their Postcolonial Studies, Gender Studies, Intersectional Feminism Studies and other fraudulent sewers in the ivory towers long before Israel ever fired a shot back.

I was not surprised, however, since antisemitism is a cornerstone of Intersectionality, as I posted about more than two years ago:

I naïvely expected that they'd go, "whoa, we didn't mean it like that, that's not what we were after," the standard No True Scotman tactic to distance their enlightened antisemitism from the antisemitism of murderous Islamic jihadists.

But they went the other way and leaned into it, cheering it on, while others tried to gaslight everyone with the usual array of denials that they weren't saying what they were openly saying, and that anyway, if they were saying it, that's not what they meant.

[standskeleton]

Clarification and Recognition of the Holy Covenant Testimony in Light of our Latter Days - the Last Days.

As a follower of Christ, I firmly acknowledge the Holy Covenant established by God in both the Old and New Testaments. While I stand on the truth of salvation and full redemption through the work of Jesus Christ on the cross, I feel led to clarify my position on an important matter related to modern Christianity and the New Covenant.

The transition from the Church Age to the prophesied Millennial Age is marked by a deeper understanding of the vision of the end times described in Daniel 9:24 and the 70 Weeks prophecy. This signals the abrupt end of the current world and the commencement of a Millennial Age of peace. The vision of the end spans a period described in the Bible simply as "many days."

My concern is not with the gospel of salvation itself though yet paramount until the rapture but with how some aspects of church growth today often elevate human hierarchy—such as Pastors, Deacons, and Bishops—at the expense of true spiritual unity. They stand between the very nature and spirit of God and every man. Upon the rapture, the Church, as the body of Christ, ceases to exist in the world. The events and ages following the rapture are part of the "many days" of the end times, as accurately outlined in scripture. These events are likely appointed to the Gentile community remaining after the rapture, as referenced in Daniel chapters 7-12. Revelation 11:1 further emphasizes this, stating, "The court outside is given unto the Gentiles."

I believe that when these roles become (so) too centralized, they obscure Christ’s role as the Head of the Church (Colossians 1:18). Congregations that place undue emphasis on these positions should consider dismantling such structures and instead gather together in humility, worshiping Christ alone in whatever location they can, with no need for a formal building. The focus should not be on man-made hierarchies but on fostering authentic, Christ-centered fellowship that adheres to the spirit of the New Covenant.

This view is rooted in my understanding of the prophetic word in Daniel 11:28-33, particularly verse 30, where it is foretold that there will arise "forsakers of the holy covenant." These forces can subtly draw people away from the true essence of faith by emphasizing external structures over internal devotion. While the church age was once necessary, I believe we are now in a time where believers are called to return to the simple, direct relationship with Christ as their only Savior, rather than relying on institutional forms.

Furthermore, I acknowledge that this dissent also extends to other religions that trace their heritage back to Abraham, namely Islam and Judaism. While Christianity holds fast to the New Covenant, Islam and Judaism still operate under the frameworks of the Old Covenant, each with its own unique departures from the Holy Covenant. For instance, in Islam, there is a strong need to address and dissent from any acts of violence or terrorism carried out in the name of religion, as these are clearly against God's holy standard. Likewise, in Judaism, the emphasis on a works-based faith or a national return to the perpetual covenant in the latter days calls for reflection and reform, particularly as it relates to their understanding of the Holy Covenant and the coming Messiah.

My personal mission is not to advocate for a one-world religion but to foster a collective group of believers from Christianity, Islam, and Judaism, grounded in the common heritage of Abraham. By recognizing our shared spiritual ancestry, I believe we can harmonize our understanding of the Holy Covenant and serve the Lord together in unity, without compromising the distinctions of each faith. This movement is about seeking the truth of God’s covenant, as prophesied in Daniel 11, and standing against those who would forsake it for the sake of worldly gain or misguided doctrine.

In the end, my desire is to see believers from all three of these Abrahamic faiths, not uniting under a single religious banner, but coming together as a growing collective to share and uphold the teachings of the Holy Covenant, centered on faithfulness to God, righteousness, and the truth of salvation.

[beardedmrbean]

Jan. 19 (UPI) -- A coalition of 13 religious leaders filed suit Thursday to overturn Missouri's abortion ban, saying the ban unconstitutionally imposes one narrow religious doctrine on all Missouri residents and violates separation of church and state.

The suit comes on what would have been the 50th anniversary of the Roe vs. Wade decision, which guaranteed abortion rights until it was overturned last year.

Thirteen clergy from six different denominations represented by Americans United for Separation of Church and State, the National Women's Law Center (NWLC) and the law firm Arnold & Porter are the plaintiffs.

"The people of Missouri have the absolute right to live free from the religious dictates of others," the lawsuit begins. "The Missouri Constitution protects that right by ensuring a strict separation of church and state. But this fundamental guarantee of religious freedom for all is under attack: In a years-long crusade against abortion access, state officials have weaponized their religious beliefs to control the bodies and deny the autonomy of women and all who can become pregnant, jeopardizing their health, lives, and futures."

The clergy plaintiffs said in the suit that Missouri's abortion ban violates the separation of church and state and the suit asked the court to hold that the abortion ban provisions "are unconstitutional establishments of religion that cannot be enforced."

"My God is a God of choice. In the United Church of Christ, we believe that God intended people to have autonomy over their lives and bodies, and to have authority to make complex decisions, including whether to have an abortion," said the Rev. Traci Blackmon, association minister of justice and local church ministries for the United Church of Christ.

"The people of this State, through their Constitution, have spoken loud and clear: We each have the right to decide for ourselves whether and what to believe and practice when it comes to matters of faith," the suit said. "In enacting and enforcing the Challenged Provisions, legislators imposed their preferred religious doctrine on everyone, forcing the citizens and taxpayers of this State to fund the establishment of that doctrine and to obey it regardless of their own faith and beliefs, and irrespective of the resulting grave harms to those seeking abortion care."

RELATEDSouth Carolina's 6-week abortion ban ruled unconstitutional

Missouri bans abortions except in medical emergencies. Medical providers who perform abortions can be sent to prison for 5-15 years and lose their medical licenses.

The thirteen religious leaders suing Missouri are:

Rev. Traci Blackmon of the United Church of Christ

Rev. Barbara Phifer, a United Methodist minister

Maharat Rori Picker Neiss, executive director of the Jewish Community Relations Council of St. Louis

Rev. Molly Housh Gordon of the Unitarian Universalist Church

The Right Reverend Bishop Deon K. Johnson, Eleventh Bishop of the Episcopal Diocese of Missouri

Rabbi James Bennett of St. Louis

Rev. Holly McKissick of Peace Church United Church of Christ

Rev. Krista Taves. minister of Congregational Life at Eliot Unitarian Chapel

Rev. Cynthia S. Bumb of United Church of Christ.

Rabbi Susan Talve of Central Reform Congregation in St. Louis

Rabbi Andrea Goldstein of Congregation Shaare Emeth

Rev. Janice Barnes

Rabbi Douglas Alpert of Congregation Kol Ami

[paulinedorchester]

The High Holy Days, 1944: Scenes from the liberation of Europe: France

Top, First Lt. Arthur H. Saffe leads Yom Kippur services at the synagogue in Verdun. (He doesn't appear to have been a chaplain, which is perfectly fine; in the end, we don't need no stinkin' chaplain! Also, I really love this photo. The women, whatever their charge may have been, are front and center!)

Below, 329th Infantry personnel at a Rosh Hashanah service held somewhere between Beaugency and Orleans.

From The Jewish Chronicle, September 29th:

("It is estimated that of the 400,000 Jews in France 100,000 have been killed." What no one ever seems to mention is that this is a considerably higher survival rate than was the case in most occupied countries, and that this was accomplished with the help of thousands of non-Jews who took tremendous risks in order to protect their Jewish fellow citizens.)

From the biographical sketch in the finding aid to the Morris N. Kertzer Papers at the American Jewish Archives:

Rabbi Morris Kertzer was born on October 18, 1910 in Cochrane, Ontario. He received his bachelor’s degree from the University of Toronto and his master’s degree from the University of Illinois. He then studied under Mordecai Kaplan at the Jewish Theological Seminary where he earned a doctorate in Hebrew literature and he was ordained in 1934. Rabbi Kertzer would eventually separate from the Jewish Conservative movement to join the Reform rabbinate. Kertzer served congregations in Illinois, Alabama, and Iowa before joining the army to serve as a Jewish Chaplain in World War II. During World War II Rabbi Kertzer was the only Jewish Chaplain at the Anzio beachhead, earning a bronze star for his services there. He entered Rome shortly after the liberation and spoke at the liberation ceremonies. He also served in Africa as well as Southern and Central France before returning home in 1945. Rabbi Kertzer was active in Jewish-Christian relations, earning the International University of Rome’s Pro Deo Medal for promoting understanding between Catholics and Jews. He traveled internationally lecturing in Italy, Rumania, Japan, Turkey, India, Thailand and Israel. Rabbi Kertzer authored several books including With an “H” on my Dog Tag, his memoirs as military chaplain in World War II, What is a Jew?, (which went into more than 30 printings), Today’s American Jew, Tell me Rabbi, and The Art of Being a Jew. He also published numerous articles. Rabbi Kertzer led the first Jewish delegation to the Soviet Union in 1956 and subsequently won the George Washington Medal for his analysis of the Soviet Union’s anti-Semitism. He served as the national president of the Jewish Military Chaplains Association, he was the national chaplain of Amvets and was the chairman of the social action commission of the Synagogue Council of America (1950’s), secretary of the New York Board of Rabbis (1957-1959), member of the executive board of the CCAR (1964-1966), and trustee of the Union of American Hebrew Congregations (1962-1967). He served as Rabbi in Larchmont, then in Riverdale, New York in the 1960’s and 1970’s. He retired in Scottsdale, Arizona where he taught at Mesa Community College, and was a member of the Jewish Federation of Greater Phoenix. He passed away on December 29, 1983.

[gnothi-seayton]

I’ve been catching up on the “culturally Christian” discourse. I’m a bit disappointed that the most active posts are atheists going, “How dare you call me Christian?” instead of taking the opportunity to interrogate some aspects of themselves that are not as de-Christianized as they’d assume. I spent a large part of my youth trying to find those blind spots and I’m a second generation non-Christian.

But this points to what I see as one of the corner stones of Christian culture: emphasis of belief over practice. It started with Paul’s epistles where he introduced the centrality of faith. Jesus spoke of faith in the gospels, but not nearly as much as exhortations about how to live a moral life. Next, the Council of Nicaea established its creed, a series of “we believe…” statements that Christians still recite every week. Nicaea and every subsequent Council has laid down further obligatory sets of beliefs and anathematized anyone who refused to toe the party line. Christian states have made heresy a crime. Conversion became a prerogative. Many were killed because they refused to submit.

This emphasis on belief got cranked up to 11 in the Reformation. Where Catholicism teaches the importance of faith and works, Calvin taught sola fide, salvation by faith alone. Modern philosophy started around the same time and was self-consciously a merely intellectual exercise, unlike ancient philosophy. So when major breaks with Christianity came on the scene, it shouldn’t be a surprise they defined themselves with terms like “atheism” and “skepticism.” Their emphasis was also on (lack of) belief. Atheists evangelize their beliefs and are quick to ridicule any one for wrongthink. Politics are much the same, especially here on Tumblr.

Now contrast that with Judaism and Islam and other religions where relatively more emphasis is placed on correct practice than correct belief. There are certain doctrinal red lines, of course, but it doesn’t come up as often as the importance of prayer ritual (think of phylacteries or salat) or following certain behavioral rules (dietary restrictions, wearing certain clothing). Christian chauvinism tends to look down upon halakah and shariah as being backward or “medieval”. From an orthopraxy perspective, the Christian emphasis on highly specific doctrine might seem like a weird fixation.

I think it’s no coincidence that the Ethical Society was founded by a man who had once trained to become a rabbi. His organization focused on secular congregations and public outreach. Many of the culturally Christian atheists of the time were more interested in publishing tracts or debating Christian ministers.

So to think that even though you come from a Christian culture and perhaps were even raised actively in a church, that simply switching out one belief for another will radically transform who you are and how you interact with the world is incredibly naive. Start by looking at the ways in which you privilege belief over action in your life.

[gwendolynlerman]

Separatist and irredentist movements in the world

Quebec

Proposed state: Quebec

Region: Quebec, Canada

Ethnic group: Québécois

Goal: independence/autonomy

Date: 1960s

Political parties: Bloc québécois, Climat Québec, Communist Party of Canada, Marxist-Leninist Party of Quebec, Parti québécois, Québec solidaire

Militant organizations/advocacy groups: Front de libération du Québec (FLQ), Les Intellectuels pour la souveraineté (IPSO), Mouvement national des Québécois et des Québécoises (MNQ), Rassemblement pour l’indépendance du Québec (RIQ), Réseau de Résistance du Québecois (RRQ), Saint-Jean-Baptiste Society

Current status: active

History

1534 - the first European arrives in Quebec

1580 - Quebec becomes a trading post

1608-1763 - New France

1663 - New France becomes a province of France

1763 - Treaty of Paris

1763-1867 - British North America

1774 - Quebec Act

1838 - Declaration of Independence

1867 - formation of the Canadian Confederation

1910 - Lavergne Law

1960s - Quiet Revolution

1963 - creation of the FLQ

1968 - formation of the Parti québécois

1974 - French becomes the official language

1976 - first sovereignist government

1980 - first referendum

1995 - second referendum

1991 - constitution of the Bloc québécois

1998 - Reference Re Secession of Quebec

2006 - Québec solidaire is formed

Before European colonization, eleven indigenous peoples lived in Quebec. In 1663, the Company of New France, which had managed said territory since 1608, gave Canada to the French king, under whose rule it remained until the Treaty of Paris when it was ceded to Great Britain.

During British rule, there were several instances of popular unrest, which culminated in the creation of an armed resistance group that drafted a declaration of independence but was defeated. It was not until 1867 that Canada became independent. In 1910, the Lavergne Law made the use of both English and French mandatory.

Quebec nationalism and, with it, the modern sovereignty movement, which advocates the independence of Quebec, arose during the Quiet Revolution, a period of intense modernization, secularization, and social reform. The first sovereignist government organized a referendum on sovereignty in 1980, but 60% of the population voted against it. In the following referendum, independence lost with 49.4% of the vote. The Reference Re Secession defined the legal conditions for a possible future referendum.

Québécois

Around 8.5 million people live in Quebec. 84.7% of the population has European origins, 6.8% have Asian heritage, 4% have African roots, 2.3% are indigenous, and 1.7% have Central and South American origins.

French is the only official language and is spoken by 94.5% of the population, of which 78.1% are Francophones. The majority religion is Christianity, especially Roman Catholicism, practiced by 64.8% of the population. There are also Muslim, Jewish, Hindu, Buddhist, and Sikh communities.

Vocabulary

Bloc québécois - Québécois Bloc

français québécois - Québécois French

Front de libération du Québec - Quebec Liberation Front

Les Intellectuels pour la souveraineté - Intellectuals for Sovereignty

Mouvement national des Québécois et des Québécoises - national movement of the Québécois

mouvement souverainiste - sovereignty movement

Parti communiste du Canada - Communist Party of Canada

Parti marxiste–léniniste du Québec - Marxist-Leninist Party of Quebec

Parti québécois - Québécois Party

Québec - Quebec

Québec solidaire - Solidarity Quebec

Rassemblement pour l’indépendance du Québec - Congregation for the Independence of Quebec

Réseau de Résistance du Québecois - Québécois Network of Resistance

[if-you-fan-a-fire]

"CHRISTIANS WHO WORK AT IT ONE DAY ONLY SCORED," Hamilton Spectator. October 20, 1933. Page 3. --- W. C. Good Addressed United Churchmen ---- Ministers Should Keep Well Informed --- Premier Acknowledges Protest Against Beer ---- Claiming that it was high time that the church should "dig into" the political and economic field to find out the truth, W. C. Good, ex- member of the provincial parliament, of Paris, addressed the Hamilton presbytery of the United church yesterday afternoon at Centenary church.

Introduced by Rev. W. S. Daniels, chairman of the presbytery, Mr. Good spoke on the country church and the rural problems. He stated that the situation found to-day is serious and that the problems should be approached with two backgrounds, church and economic history. "Should we allow civilization to disintegrate because of a lack of social morals?" asked the speaker, who claimed that there was still a lot in civilization worth saving.

Not Sunday Affair "We, as Christian people," continued Mr. Good, "have got to direct our intelligence as regards customs and laws of this country, and 1 think that the ministers should hammer away at the thought that Christianity is not only a Sunday affair, that it can be bottled up for the rest of the week, but it has got to invade our business and social lives too.

"Because their leisure time, of which they have as much as any other person, and because of their good education, consider that every minister should be, more or less, in the role of an investigator. They should be well informed on economic questions of the day. Ministers and congregations should get a a gr grip on such questions as central banking, which is so much in the foreground at present. Don't go off at half-cock for there is always a come-back, but rather study the situation fully," the speaker urged his listeners.

Wholesale robberies made through laws and institutions and by the fluctuations of money, were, in the opinion of the speaker, a thousand times worse than the petty thefts that are charged in police court daily. "The modern structure of industry is a huge thing with co-operation as a key-note," declared Mr. Good, who thought that the church and state should co-ordinate and that this Dominion was verging on state socialism.

"The church has always kept out of the field of economic and political life, but the time has arrived when it should dig in and get to know the truth," concluded the speaker.

Letter From Bennett Prior to the address, Rev. John T. Stapleton, secretary of the presbytery, stated that he had received a reply from the prime minister in regard to the resolution which was sent to him from the presbytery concerning penitentiary reform. R. B. Bennett replied that he had referred the letter to the department of justice and that the matter was under consideration.

Premier Henry acknowledged a letter sent to him by the presbytery denouncing beer by the glass. A letter was read from Argue Martin, M.L.A., in which he said he was glad to receive the expression of opinion of the presbytery.

[sethshead]

Rabbi Susan Talve, the founding rabbi of the Central Reform Congregation in Bush’s St. Louis district said the lawmaker should know better.

“Cori has not done her homework about anything to do with Israel and Palestine and it’s very sad,” the genuine rabbi told The Post.

How many progressives have fallen for this? When will they stop embarrassing themselves with their ignorance?

Between September 13, 2005 and October 26th, 2023, the only Jews in Gaza have been Israelis taken hostage by Hamas (something that did not begin last October 7). There are no rabbis, no synagogues. Anyone unaware of this basic fact is in no position to opine on the present or historical Arab-Israeli conflict.

That such progressives are the ones urging others to “educate themselves” is just a sign of how indoctrinated they are in their activist bubbles. The fact that what I say is dismissed as “Zionist settler-colonialist propaganda” demonstrates how impervious to correction they are.

We need fewer such dogmatic ideologues with their rote-learned catechisms in government, education, culture, and media. We need renewed respect for nuanced thinkers who pursue basic facts and knowledge about subjects rather than empty social contagions that confer passion and confidence, but little else.

It’s not just narcissistic conspiracy theorists and faith healers who have been shamed by “Rabbi Linda”. It’s a bigger problem than a few idiots. This is systemic and cultural. Progressivism needs to reform how it thinks if it is not to become an irrelevant laughing-stock.

[mariacallous]

Deborah Lipstadt, the State Department’s antisemitism envoy, is tasked with monitoring discrimination against Jews in countries across the world.

But since Oct. 7, she’s also been paying attention to antisemitism closer to home, in her native New York City, where the NYPD has documented an average spike of over 100% in antisemitic hate crimes reported monthly since Hamas’ invasion of Israel and the ensuing war.

In the past four-plus months, Lipstadt said, she has seen antisemites in the United States and abroad inspire and feed off of each other. She told the New York Jewish Week that in New York City, where she gave a speech to a crowd of hundreds on Tuesday night, she hopes Jews will not begin hiding their identity and “go underground.”

“I think we’re going to be fine, but I hope we won’t dramatically change our lifestyle,” she said in an interview ahead of her talk at Central Synagogue, the large midtown Reform congregation. “I really hope people will not remove their mezuzahs from outside their door.”

She urged the audience at Central to “bring the joy” of Judaism to their lives despite growing antisemitism. “Being Jewish is not something you do defensively,” she said.

“We have to be as much propelled by the pulls as we are enraged by the pushes,” she added, drawing applause from the crowd.

Lipstadt, a renowned Holocaust scholar who has served in the ambassadorial role since 2022, has helped the Biden administration combat antisemitism, including through the administration’s strategy to counter antisemitism, which was rolled out last year before the Oct. 7 attack.

She told the New York Jewish Week that the administration had not changed its approach to combating anti-Jewish discrimination since the attack, but that it had “intensified” its efforts. Weeks after the Hamas attack, the Biden administration met with Jewish leaders to discuss a reported nationwide spike in antisemitism. The White House has prioritized addressing campus antisemitism in particular, and has also expanded Lipstadt’s staff.

Lipstadt said the hatred has become a “two-way street” between the U.S. and Europe, largely due to social media.

“It used to be that what happened in Europe sort of migrated to the United States and now we’re seeing it going both ways,” she said. She also repeated a message she has been advancing for months, predating Oct. 7: that antisemitism is a threat to democracy.

She told the congregation that bad actors, particularly autocratic regimes, are fanning the flames of antisemitism to undermine faith in democracies, and that “all government leaders” agree with that assessment, as do members of the U.S. intelligence community.

When members of the public buy into antisemitic conspiracies claiming Jews control elections, the media or banks, they have “essentially given up on democracy,” she told the audience at Central Synagogue, indicating a loss of faith in the system or that the government cannot ensure their welfare.

She said that trend had become more pronounced since Oct. 7. She highlighted increased antisemitism on social media platforms controlled by the Chinese government, speculating that promoting antisemitic messages could be a way to subvert American interests.

She compared efforts to stoke antisemitism to a “cooking spoon to stir up the pot” of societal discord. If people don’t feel safe due to real or perceived threats, they lose faith in their governing system, she told the congregation.

“If you think you’re a failed state, if you think the government can’t protect you, if you think terrible things are going on, then you feel unstable,” she said.

Lipstadt was in New York for a series of meetings, including on Wednesday at Columbia University’s School of International and Public Affairs. Ahead of the trip to New York, she traveled to Germany for the Munich Security Conference and held meetings in London. Her visit to Central Synagogue and conversation with its rabbi, Angela Buchdahl, was co-sponsored by the synagogue and UJA Federation of New York.

During her visit this month to Europe, she met with American United Nations representatives and U.N. Secretary-General Antonio Guterres, whom she applauded for speaking “passionately” about Hamas hostages and antisemitism. Guterres has come under fire from Israel and its advocates for saying in October that the Hamas attack “did not happen in a vacuum,” as well as repeatedly expressing concern about Israel’s military operations in Gaza alongside his condemnations of Hamas.

Lipstadt decried rhetoric from others in the international community, however, saying recent statements by the U.N. special rapporteur for the Palestinians, Francesca Albanese, were “beneath contempt” and “overtly antisemitic.” Albanese, who once said that the “Jewish lobby” controls the U.S. and has compared Israel to Nazi Germany, said this month that Oct. 7 victims were not targeted because of Judaism, but because of “Israeli oppression.” The statements drew public rebukes from Israel, the U.S., France and Germany.

[christophe76460]

LA GLOIRE DE DIEU

L'année 2009 marque le 500e anniversaire de la naissance de Jean Calvin. Un certain nombre d'éditeurs célèbrent ce « quincentenaire de Calvin » en publiant de nouveaux livres sur la vie, l'œuvre et l'enseignement de Calvin. Parmi ceux-ci figurent un nouveau livre intitulé Vivre pour la gloire de Dieu : une introduction au calvinisme de Joel R. Beeke. Le Dr Beeke est bien qualifié pour éditer et co-écrire un tel volume. Il est président et professeur de théologie systématique et d'homilétique au Puritan Reformed Theological Seminary et pasteur de la Heritage Dutch Reformed Congregation à Grand Rapids, Michigan. Il a écrit, co-écrit ou édité plus de cinquante livres, et il a également écrit mille cinq cents articles pour diverses publications, dont Tabletalk.

Beeke explique la raison de ce livre dans son introduction. Il écrit : « Depuis de nombreuses années, j'ai cherché un livre qui couvrirait les accents intellectuels et spirituels du calvinisme, la manière dont il influence l'Église et la vie quotidienne, ainsi que ses implications éthiques et culturelles. Le livre que j'avais en tête expliquerait au lecteur d'aujourd'hui la nature biblique, centrée sur Dieu, sincère, séduisante et pratique du calvinisme, et transmettrait clairement comment le calvinisme cherche sincèrement à atteindre le but pour lequel nous avons été créés, à savoir vivre. à la gloire de Dieu. Ce faisant, cela servirait à corriger les nombreuses caricatures du calvinisme qui existent encore en Amérique du Nord et au-delà. Incapable de trouver un seul livre qui corresponde à ses attentes, le Dr Beeke l'a écrit lui-même, avec l'aide de plusieurs co-auteurs.

Vivre pour la gloire de Dieu est divisé en six parties avec un total de vingt-huit chapitres. Sur ces vingt-huit chapitres, Beeke lui-même en a contribué dix-huit. Les dix chapitres restants comprennent les contributions du Dr Sinclair Ferguson, du Dr James M. Grier, du Dr Michael A.G. Haykin, du Dr Nelson D. Kloosterman, du révérend Ray B. Lanning, du Dr Robert W. Oliver, Ray Pennings, et le Dr Derek W.H. Thomas. Tous ces hommes sont des auteurs doués et leurs chapitres sont toujours bien écrits.

Lorsqu’un homme comprend correctement la théologie réformée, il ne peut s’empêcher de rendre gloire et louange à notre Dieu trinitaire.

La première partie est intitulée « Le calvinisme dans l’histoire » et contient deux chapitres. La première décrit brièvement les origines historiques du calvinisme dans la Réforme protestante et le distingue des autres branches de la Réforme. Dans le deuxième chapitre, Beeke fournit des informations de base sur certaines des confessions et catéchismes réformés les plus importants, notamment la Confession belge, les Standards de Westminster, le Catéchisme de Heidelberg et les Canons de Dort. Ces chapitres fournissent un contexte utile pour les discussions du reste du livre.

Dans la deuxième partie, « Le calvinisme dans l’esprit », Beeke présente certaines des particularités doctrinales du calvinisme. Dans le chapitre trois, il discute du débat sur la doctrine centrale ou fondamentale du calvinisme, concluant finalement qu'il s'agit de la doctrine de la souveraineté de Dieu. Dans les chapitres quatre à neuf, Beeke présente aux lecteurs les soi-disant cinq points du calvinisme. Ces chapitres dissipent utilement les idées fausses sur ces doctrines et montrent comment elles sont ancrées dans l’enseignement de la Bible. Le chapitre dix fournit une brève explication des cinq solas de la Réforme : sola Scriptura (l'Écriture seule), sola gratia (la grâce seule), sola fide (la foi seule), solus Christus (le Christ seul) et soli Deo Gloria (la gloire de Dieu seul). La deuxième partie se termine par un chapitre du Dr Grier expliquant les vues philosophiques de Calvin.

La troisième partie est intitulée « Le calvinisme dans le cœur ». Au chapitre 12, Michael Haykin discute et explique la vision calviniste des moyens de grâce. Beeke examine ensuite les dimensions théologiques, ecclésiastiques et pratiques de la compréhension de la piété par Calvin au chapitre 13. Dans les deux derniers chapitres de la troisième partie, il examine la compréhension puritaine de la sanctification et la manière dont elle s’appliquait dans la vie quotidienne. Les six chapitres de la quatrième partie, « Le calvinisme dans l'Église », sont consacrés à une explication du régime politique, du culte, de la prédication et de l'évangélisation de l'Église réformée. Je recommanderais ces chapitres à tous les pasteurs. Les chapitres 18 et 19 sur la prédication réformée sont particulièrement importants de nos jours.

« Le calvinisme en pratique » est le sujet des six chapitres de la cinquième partie. Les auteurs expliquent ici la vision réformée du mariage, de la famille, du travail et de l’État. Cette section se termine par une explication utile de la vision théocentrique de l’éthique adoptée par les calvinistes. Le livre se termine par un chapitre de Sinclair Ferguson sur l’objectif du calvinisme intitulé « Doxologie ». Lorsqu’un homme comprend correctement la théologie réformée, il ne peut s’empêcher de rendre gloire et louange à notre Dieu trinitaire.

- Keith Mathison

[umangkumari1991]

A Guide to Metairie’s Religious Institutions and Communities in Louisiana.

Metairie, Louisiana, a vibrant suburb of New Orleans, is known for its rich cultural tapestry and diverse community. This diversity extends to its religious institutions and communities, reflecting a wide array of faiths and traditions. Whether you are a resident or a visitor, exploring Metairie’s religious landscape offers a unique perspective on the community’s values, history, and cultural depth.Click Here

Historical Context

Metairie’s history is deeply intertwined with the broader history of New Orleans and Louisiana. Founded in the early 18th century, the area has grown from a rural outpost to a bustling suburban hub. This growth brought people from various backgrounds, contributing to the rich mosaic of religious communities present today.

Catholic Churches

St. Catherine of Siena Catholic Church

St. Catherine of Siena Catholic Church is one of Metairie’s most prominent religious institutions. Established in the mid-20th century, it has grown into a large, active parish. The church’s mission is to be a welcoming community, committed to sharing the love of Christ. Its beautiful, modern architecture and vibrant community activities make it a central part of Metairie’s spiritual life.

St. Ann Church and Shrine

Another significant Catholic institution is St. Ann Church and Shrine. Known for its stunning shrine dedicated to Saint Ann, this church is a pilgrimage site for many Catholics. The shrine’s serene atmosphere provides a place for reflection and prayer, while the church’s active parish life includes numerous ministries and community outreach programs.

Protestant Churches

Metairie Baptist Church

Metairie Baptist Church, founded in 1948, serves as a cornerstone for the local Protestant community. The church emphasizes traditional Baptist values, focusing on worship, education, and community service. It offers a range of programs for all ages, including Sunday school, youth groups, and mission trips.

Munholland United Methodist Church

Munholland United Methodist Church, with its welcoming congregation and robust array of activities, is another key Protestant church in Metairie. Established in the mid-20th century, Munholland UMC is known for its strong emphasis on social justice and community outreach. The church supports numerous local and global missions, fostering a spirit of service among its members.

Non-Denominational and Evangelical Churches

Victory Fellowship Church

Victory Fellowship Church is one of the largest non-denominational churches in Metairie. With a mission to “reach, teach, and equip,” Victory Fellowship offers dynamic worship services, comprehensive Bible studies, and extensive community programs. The church’s contemporary worship style and focus on practical Christian living appeal to a diverse congregation.

Celebration Church

Celebration Church, another prominent non-denominational church, has a significant presence in Metairie. Known for its vibrant worship services and strong emphasis on discipleship, Celebration Church attracts members from various backgrounds. The church’s outreach programs and community events foster a sense of unity and service.

Jewish Synagogues

Congregation Beth Israel

Congregation Beth Israel is Metairie’s oldest Orthodox synagogue. Founded in the early 20th century, it serves as a spiritual home for the local Jewish community. Beth Israel offers a range of religious services, educational programs, and community events, adhering to Orthodox traditions while fostering a welcoming environment.

Gates of Prayer

Gates of Prayer, a Reform synagogue, provides a contrasting yet complementary perspective within the Jewish community. The synagogue emphasizes inclusivity, progressive values, and social justice. Its diverse programming includes worship services, educational opportunities, and cultural events, making it a vibrant part of Metairie’s religious landscape.

Islamic Centers

Masjid Abu Bakr As Siddiq

Masjid Abu Bakr As Siddiq is a central hub for the Muslim community in Metairie. The mosque offers daily prayers, Friday sermons, and various educational programs. It also plays a vital role in fostering interfaith dialogue and community service, reflecting the values of compassion and understanding central to Islam.

Islamic Center of Metairie

The Islamic Center of Metairie serves as another important institution for local Muslims. In addition to regular religious services, the center hosts community events, educational programs, and charitable activities. It aims to build bridges within the community and promote a deeper understanding of Islamic values.

Buddhist Temples

Chua Bo De

Chua Bo De is a prominent Vietnamese Buddhist temple in Metairie. The temple offers a serene environment for meditation, worship, and cultural activities. It serves as a spiritual and cultural center for the Vietnamese community, preserving traditions and fostering a sense of unity.

Hindu Temples

Hindu Temple of Greater New Orleans

Located near Metairie, the Hindu Temple of Greater New Orleans serves the local Hindu community. The temple offers regular worship services, festivals, and educational programs. It is a vibrant center for preserving Hindu traditions and promoting cultural awareness.

Interfaith Initiatives

Metairie is also home to several interfaith initiatives that promote understanding and cooperation among different religious communities. Organizations like the Greater New Orleans Interfaith Alliance work to foster dialogue, service, and unity among diverse faith groups. These efforts reflect the community’s commitment to inclusivity and mutual respect.

Conclusion

Metairie’s religious institutions and communities offer a rich tapestry of faith traditions and cultural practices. From historic Catholic churches and vibrant Protestant congregations to diverse Jewish synagogues, Islamic centers, Buddhist temples, and Hindu worship spaces, the area’s spiritual landscape is both diverse and dynamic. These institutions not only provide places of worship but also serve as pillars of the community, offering social services, educational opportunities, and cultural enrichment. Exploring Metairie’s religious life provides a deeper understanding of the values, history, and diversity that define this unique Louisiana suburb.

[motivateandinspiretoday]

Charles Spurgeon Words of Wisdom #selfconfidence #wisewisdom #motivatio...

Charles Spurgeon (1834–1892) was a prominent English preacher, pastor, and writer who is often referred to as the "Prince of Preachers." Born in Kelvedon, Essex, England, Spurgeon became a renowned figure in the Baptist tradition during the 19th century.

Spurgeon's preaching career began when he was still a teenager. He quickly gained fame for his powerful oratory skills and his ability to communicate profound theological truths in simple language. He preached to large congregations at the Metropolitan Tabernacle in London, which became one of the largest churches in the world during his time.

Spurgeon's sermons were marked by their emphasis on the authority of Scripture, the centrality of Jesus Christ, and the necessity of personal salvation through faith. He was a staunch defender of Reformed theology and Calvinist principles, yet he also had a heart for evangelism and social reform.

In addition to his preaching ministry, Spurgeon was a prolific author, writing numerous sermons, books, and articles. His most famous work is perhaps "The Treasury of David," a commentary on the Psalms.

Despite facing various challenges and controversies throughout his life, including struggles with depression and attacks from theological opponents, Spurgeon's influence endured long after his death. His sermons and writings continue to be widely read and studied by Christians around the world, and his legacy as one of the most influential preachers of the 19th century remains strong.

[censynteens]

Confirmation: What, from our expereince so far, has had an impact on your Jewish identity?

I think the biggest experience so far that has affected my identity was the Orthodox service we went to last night. It was very different from a typical central service. The women and men were segregated, and there was no music. The service mostly consisted of the Rabbi speaking, and sometimes the congregation would join in. I also noticed the female locals chatting during the service, which is also not something we see in our Reform synagogue. The service made me think about what it means to go to services, and what you can get out or learn from it.

-Alessandra

[wortzentriert]

Best of Breakpoint: What Music Is For in Corporate Worship

Today, January 13, we remember the Hussites who, on this day in 1501, published the first hymnal in history written in the language of the common people. The descendants of the Hussites are known as the Moravian Brethren, who carry on the rich tradition of hymns and church music today.

Christians have good reason to commemorate this event. After all, ours, like Judaism, has always been a singing faith. The longest book in the Bible, and the one at its center, is the Psalms, a word that means “songs.” David’s plans for the Temple included clans of Levites whose entire job was music. Choirs, soloists, orchestras, and antiphonal singing were prescribed parts of Temple life and practice, and an entire class of Psalms, the Songs of Ascent, were sung by the people as they traveled to Jerusalem for the annual pilgrimage festivals.

Throughout the biblical texts, music is also connected to prophecy and to dealing with evil spirits. Jesus and the apostles sang a hymn after the Last Supper, according to two of the Gospels. The Apostle Paul specifically associates singing with being filled with the Spirit in his epistle to the church at Ephesus. And, in John’s Revelation of what is constantly happening around the throne of God, there is lots of singing, sometimes accompanied by harps.

Music also is part of the culmination of the creation story. When Eve is taken from Adam’s side, Adam awakes and exclaims, “This at last is bone of my bones and flesh of my flesh; she shall be called Woman, because she was taken out of Man.” Many scholars believe this to essentially be a celebratory song.

Eliminating the musical element from the text of Scripture would be to gut them and the practices that have emerged from them. Monks chanted the Psalms daily, in some cases covering the entire Psalter in a week. Medieval thinkers thought of the human heartbeat, respiration, and daily cycle of sleeping and waking as “music.” They also believed the motion of the heavenly bodies was regulated by the “music of the spheres.” To the medieval mind, music was a glue holding the universe together. These ideas shaped the imaginations of C.S. Lewis and J.R.R. Tolkien, who used music as the agent of creation in their respective tales of Narnia and Middle Earth.

In the Reformation, Martin Luther reintroduced congregational singing to the liturgy, an idea that spread through all the branches of Protestantism and, eventually, returned to the Roman Catholic Church. Reformed Christians focused on singing the Psalms and other songs from Scripture, though some also incorporated hymns in their worship.

All of this points to a central truth of a Christian worldview, that God loves music. Because music has been so central to Church worship and the Christian imagination, the first common-language hymnal is a milestone to remember and an opportunity to reflect on how music serves Christian worship today.

While I have no desire to reignite the “worship wars” of recent decades, Christians should not think of music as mere decoration to services that are really about teaching and preaching. The essential question, even as music styles change and new music is created and incorporated, is what is music in worship services for?

The Psalms offer essential guidance. Some are songs of praise, others are confessions, but the largest category of Psalms are laments. In other words, the Psalms cover the full range of human emotions, bringing the totality of human experience into corporate worship.

And yet, the Psalms always direct our attention to God. Even when talking about their own experiences and hardships, they always turn attention outward and upward, from self and toward God. And often, this is done by remembering what God has done and who He has revealed Himself to be.

Too often, music utilized in churches fails to take us past expressing our own thoughts and feelings about God and, too often, only songs that elicit positive and happy emotions are sung. This does not follow the model of Scripture, a model that helps God’s people see trouble and sorrow in light of God’s faithfulness and character. This also misses what music is for. Music instructs. It is a tool of catechetical instruction, not merely a time of self-expression. In the end, songs centered on the subjective experience of Christians quickly become sources of bad theology.

Another consideration is that music is for the entire congregation. When music in the church is primarily about the performance of professional musicians, the songs are unsingable to much of the congregation. This is not an issue of style or preference. I thank God for modern writers of hymns and songs committed to producing music that is true and excellent for the glory of God and the people of God.

Music is a gift of God, a unique way of connecting His revelation with our hearts and minds. St. Augustine is thought to have said, “he who sings, prays twice.” The Church must recover a more robust understanding and practice of music.

This Breakpoint was co-authored by Dr. Glenn Sunshine. For more resources to live like a Christian in this cultural moment, go to colsoncenter.org.

This Breakpoint was originally published on January 13, 2023.

Glen Sunshine

[amandithewarathanthri2023mi4016]

Brief 1 - More Research

Historical Context

The Dutch presence in Sri Lanka (formerly known as Ceylon) lasted 150 years, officially from 1658 when the Dutch expelled the Portuguese, until 1796, the year of the British occupation. However, the first encounter with the island dates back to 1602, when Joris van Spilbergen arrived on the eastern coast. Ceylon was known to produce the best-quality cinnamon. In addition, the Dutch East India Company (‘VOC’) achieved the monopoly on the trade of tamed elephants directed to the Indian market. The VOC was a leading supplier on the intra-Asiatic shipping market, and that meant that the Dutch had to deal diplomatically with the King of Kandy, in the interior of Ceylon, where cinnamon and elephants were found. The Dutch needed to control the islands’ coasts, as well, particularly the harbours of Colombo and Galle. After Batavia (now Jakarta), Galle, as the departure point for loaded ships sailing directly to the Netherlands, was the most strategic VOC hub in Asia.

The Dutch achieved control of Sri Lanka when they were invited by Sri Lanka to help fight the Portuguese. They signed the Kandyan Treaty of 1638 with Rajasinghe II. The coming of the Dutch ensured that the Portuguese had two enemies to deal with so finally the Portuguese were forced to sign a treaty with the Dutch and come to terms with their enemies. Portugal was at war with its ruler, the King of Spain. Once Portugal obtained its freedom from Spain in 1640, the Netherlands settled for peace with Portugal. Then they divided the occupied areas of Ceylon amicably under a treaty signed in Goa. Slowly, the Dutch became the rulers of coastal and outer areas of Ceylon and Indonesia, and the Portuguese were left with smaller pieces of territory than those of the Dutch and the English.

The period of Dutch rule was of great significance to Sri Lanka’s economic development. It was during this time that decisive steps were taken toward the incorporation of the island into the emerging world economy. Rain-fed commercial crops such as cinnamon and betel had become important items in the export trade, as had high-value gemstones from mines in the Central Highlands and pearls from fisheries on the northwestern coast. Because the processing of cinnamon demanded a moderately skilled labour force, many workers were recruited from the neighbouring subcontinent. Miners were drawn from the local population, but a good number of divers came from south India to participate in pearl-collecting operations. Exports also included other spices, lacquer, coconut oil, ropes of coconut fibres, and such sea products as cowrie and conch shells. As stated earlier, Elephants were also among the most important items of trade during this period. The link between trade and agriculture, which strengthened considerably during this period, was evident especially in the increased production of two new cash crops, tobacco and coffee—the cultivation of which was encouraged by the VOC.

The expansion of Sri Lanka’s trade called for the development of a more extensive infrastructure and more-sophisticated transport facilities. The VOC developed three major canal systems in the western, southern, and eastern parts of the island. One of these canals was built skirting the Dutch Hospital building.

In the early years of Dutch rule an enthusiastic effort was made to curtail the missionary activities of the Roman Catholic clergy and to spread the Reformed church in Sri Lanka. Roman Catholicism was declared illegal, and its priests were banned from the country; Catholic churches were given to the Reformed faith, with Calvinist pastors appointed to lead the congregations. 

Although the Dutch managed to capture most of the coastal areas in Sri Lanka, they were never able to control the Kingdom of Kandy.

Refs:

https://dutchculture.nl/en/mapping-sri-lanka-heritage-0#:~:text=The Dutch presence in Sri,year of the British occupation