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In this later period, the representation of the miracle of the captive boy was often conflated with the more famous episode of Saint George killing the dragon and saving the princess (Fig. 2). This compositional transition combines the two miraculous episodes to reinforce the original connotation of protection from “infidels,” embodied by the young boy, and of the fight against evil, symbolized by the dragon and the unharmed princess. After the sixteenth century, the garments worn by the young boy reflect contemporary fashion under the Ottoman rule: baggy trousers, a yelek (vest), a cebken (jacket) and a distinctive hat. The opacity of the ewer he holds, which resembled a coffee pot, may have led to the boy’s identification as a coffee server, much like the vendors found throughout Ottoman-ruled lands (Fig.3). Like so much medieval iconography, the interpretation of St. George’s “coffee” boy thus tells us much more about the preoccupations of a changing early modern society than it does about George’s own hagiography.
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Shipping Weight: 1.6 pounds (View shipping rates and policies) wedding 1-800-888-0321 Verse 10. - As every man hath received the gift; rather, according as each received a gift. The aorist ἔλαβεν, "received," seems to point to a definite time, as baptism, or the laying on of hands (comp. Acts 8:17; Acts 19:6; 1 Timothy 4:14). For the gift (χάρισμα), comp. Romans 12:6; 1 Corinthians 12:4, "There are diversities of gifts." Even so minister the same one to another; literally, ministering it towards one another. The gifts of grace, whatever they may be, are talents entrusted to individual Christians for the good of the whole Church; those who have them must use them to minister to the wants of others (comp. 1 Peter 1:12, where the same word, διακονεῖν, to minister, is used of the gift of prophecy). As good stewards of the manifold grace of God. We seem to see here a reference to the parable of the talents (comp. also 1 Corinthians 4:1; Titus 1:7). Christians must be "good stewards (καλοὶ οἰκονόμοι)." There should be not only exactness, but also grace and beauty in their stewardship - the beauty which belongs to holy love, and flows from the imitation of him who is "the good Shepherd (ὁ ποιμὴν ὁ καλός).";;The gifts (χαρίσματα) are the manifestations of the grace (χάρις) of God; that grace from which all gifts issue is called manifold (ποικίλη), because of the diversities of its gifts, the variety of its manifestations.
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