Tamil Name List Boy Pdf 92
This list outlines the names of popular lead film actors, who previously worked or are currently working in the Tamil film industry ("Kollywood"), based in Chennai, Tamil Nadu, India. The list is ordered by the year of their debut as a leading actor or the year of their landmark film. Actors who have starred in at least five films as lead are included in the list.
Tamil Name List Boy Pdf 92
1 "Original members" (Article II, Section 1), which signed the Articles of Agreement by December 31, 1945. Costa Rica, Poland, Brazil, Uruguay, and Cuba signed the Articles by that date but their membership became effective upon deposit of their respective instruments of acceptance.2 Czechoslovakia became a member of the Fund on December 27, 1945 and ceased to be a member, effective December 31, 1954; Czechoslovakia was readmitted as a member of the Fund on September 20, 1990, and ceased to be a member, effective January 1, 1993.3 The Czech Republic and the Slovak Republic succeeded to the membership of Czechoslovakia on January 1, 1993.4 The Socialist Federal Republic of Yugoslavia ceased to be a member, effective December 14, 1992.5 Croatia (on January 15, 1993), Slovenia (on January 15, 1993), the former Yugoslav Republic of Macedonia (on April 21, 1993), Bosnia and Herzegovina (on December 20, 1995), and the Federal Republic of Yugoslavia (on December 20, 2000) succeeded to the membership in the Fund of the former Socialist Federal Republic of Yugoslavia, in each case, effective December 14, 1992. The Federal Republic of Yugoslavia was later renamed Serbia and Montenegro. In June 2006, Serbia and Montenegro, separated to become the Republic of Serbia and the Republic of Montenegro. Serbia succeeded to the membership of Serbia and Montenegro. 6 Poland became a member of the Fund on January 10, 1946 and withdrew from membership, effective March 14, 1950; Poland was readmitted as a member of the Fund on June 12, 1986.7 Cuba withdrew from the Fund, effective April 2, 1964.8 Countries that joined the Fund under the provisions for original members as extended to December 31, 1946 by Board of Governors Resolution IM-9.9 Indonesia became a member of the Fund on April 15, 1954 and withdrew from membership, effective August 17, 1965; Indonesia was readmitted as a member of the Fund on February 21, 1967. 10 The Republic of Yemen succeeded to the membership of the Yemen Arab Republic and of the People's Democratic Republic of Yemen on May 22, 1990.
At the close of their assembly, the Synod Fathers presented me with a long list of proposals in which they had gathered the fruits of their reflections, which had matured over intense days of work, and they asked me unanimously to be a spokesman before humanity of the Church's lively care for the family and to give suitable indications for renewed pastoral effort in this fundamental sector of the life of man and of the Church.
This discernment is accomplished through the sense of faith, which is a gift that the Spirit gives to all the faithful, and is therefore the work of the whole Church according to the diversity of the various gifts and charisms that, together with and according to the responsibility proper to each one, work together for a more profound understanding and activation of the word of God The Church, therefore, does not accomplish this discernment only through the Pastors, who teach in the name and with the power of Christ but also through the laity: Christ "made them His witnesses and gave them understanding of the faith and the grace of speech (cf. Acts 2:17-18; Rv. 19:10), so that the power of the Gospel might shine forth in their daily social and family life." The laity, moreover, by reason of their particular vocation have the specific role of interpreting the history of the world in the light of Christ, in as much as they are called to illuminate and organize temporal realities according to the plan of God, Creator and Redeemer.
The "supernatural sense of faith" however does not consist solely or necessarily in the consensus of the faithful. Following Christ, the Church seeks the truth, which is not always the same as the majority opinion. She listens to conscience and not to power, and in this way she defends the poor and the downtrodden. The Church values sociological and statistical research, when it proves helpful in understanding the historical context in which pastoral action has to be developed and when it leads to a better understanding of the truth. Such research alone, however, is not to be considered in itself an expression of the sense of faith.
When they become parents, spouses receive from God the gift of a new responsibility. Their parental love is called to become for the children the visible sign of the very love of God, "from whom every family in heaven and on earth is named."
For this reason, together with the Synod Fathers I feel it is my duty to extend a pressing invitation to theologians, asking them to unite their efforts in order to collaborate with the hierarchical Magisterium and to commit themselves to the task of illustrating ever more clearly the biblical foundations, the ethical grounds and the personalistic reasons behind this doctrine. Thus it will be possible, in the context of an organic exposition, to render the teaching of the Church on this fundamental question truly accessible to all people of good will, fostering a daily more enlightened and profound understanding of it: in this way God's plan will be ever more completely fulfilled for the salvation of humanity and for the glory of the Creator.
When couples, by means of recourse to contraception, separate these two meanings that God the Creator has inscribed in the being of man and woman and in the dynamism of their sexual communion, they act as "arbiters" of the divine plan and they "manipulate" and degrade human sexuality-and with it themselves and their married partner-by altering its value of "total" self-giving. Thus the innate language that expresses the total reciprocal self-giving of husband and wife is overlaid, through contraception, by an objectively contradictory language, namely, that of not giving oneself totally to the other. This leads not only to a positive refusal to be open to life but also to a falsification of the inner truth of conjugal love, which is called upon to give itself in personal totality.
In particular, note must be taken of the ever greater importance in our society of hospitality in all its forms, from opening the door of one's home and still more of one's heart to the pleas of one's brothers and sisters, to concrete efforts to ensure that every family has its own home, as the natural environment that preserves it and makes it grow. In a special way the Christian family is called upon to listen to the Apostle's recommendation: "Practice hospitality," and therefore, imitating Christ's example and sharing in His love, to welcome the brother or sister in need: "Whoever gives to one of these little ones even a cup of cold water because he is a disciple, truly, I say to you, he shall not lose his reward."
The social role of families is called upon to find expression also in the form of political intervention: families should be the first to take steps to see that the laws and institutions of the State not only do not offend but support and positively defend the rights and duties of the family. Along these lines, families should grow in awareness of being "protagonists" of what is known as "family politics" and assume responsibility for transforming society; otherwise families will be the first victims of the evils that they have done no more than note with indifference. The Second Vatican Council's appeal to go beyond an individualistic ethic therefore also holds good for the family as such."
51. As a sharer in the life and mission of the Church, which listens to the word of God with reverence and proclaims it confidently, the Christian family fulfills its prophetic role by welcoming and announcing the word of God: it thus becomes more and more each day a believing and evangelizing community.
52. To the extent in which the Christian family accepts the Gospel and matures in faith, it becomes an evangelizing community. Let us listen again to Paul VI: "The family, like the Church, ought to be a place where the Gospel is transmitted and from which the Gospel radiates. In a family which is conscious of this mission, all the members evangelize and are evangelized. The parents not only communicate the Gospel to their children, but from their children they can themselves receive the same Gospel as deeply lived by them. And such a family becomes the evangelizer of many other families, and of the neighborhood of which it forms part."
Family prayer has its own characteristic qualities. It is prayer offered in common, husband and wife together, parents and children together. Communion in prayer is both a consequence of and a requirement for the communion bestowed by the sacraments of Baptism and Matrimony. The words with which the Lord Jesus promises His presence can be applied to the members of the Christian family in a special way: "Again I say to you, if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven. For where two or three are gathered in my name, there am I in the midst of them."
The concrete example and living witness of parents is fundamental and irreplaceable in educating their children to pray. Only by praying together with their children can a father and mother-exercising their royal priesthood-penetrate the innermost depths of their children's hearts and leave an impression that the future events in their lives will not be able to efface. Let us again listen to the appeal made by Paul VI to parents: "Mothers, do you teach your children the Christian prayers? Do you prepare them, in conjunction with the priests, for the sacraments that they receive when they are young: Confession, Communion and Confirmation? Do you encourage them when they are sick to think of Christ suffering to invoke the aid of the Blessed Virgin and the saints Do you say the family rosary together? And you, fathers, do you pray with your children, with the whole domestic community, at least sometimes? Your example of honesty in thought and action, joined to some common prayer, is a lesson for life, an act of worship of singular value. In this way you bring peace to your homes: Pax huic domui. Remember, it is thus that you build up the Church." 350c69d7ab