( About the Book Religious groups include different books...)
About the Book Religious groups include different books in their biblical canons, and sometimes divide or combine books. The Christian Bibles range from 73 books in the Catholic Church Bible, and 66 books in the Protestant canon, to 81 books in the Ethiopian Orthodox Tewahedo Church canon. The Tanakh, or Hebrew Bible contains 24 books divided into three parts: 5 books of the Torah ("teaching"); the Nevi'im ("prophets"); and the Ketuvim ("writings"). The first part of Christian Bibles is called the Old Testament, and contains the above 24 books but is divided into 39 books, and is ordered differently. The Catholic Church and Eastern Christian churches maintain that certain deuterocanonical books and passages are part of the Old Testament. The second part is the New Testament, which contains 27 books; the four Canonical gospels, the Acts of the Apostles, and 21 Epistles or letters, and the Book of Revelation. The Eastern Orthodox, Oriental Orthodox, and Assyrian Christian churches have some minor differences in their lists of books. About us Leopold Classic Library has the goal of making available to readers the classic books that have been out of print for decades. While these books may have occasional imperfections, we consider that only hand checking of every page ensures readable content without poor picture quality, blurred or missing text etc. That's why we: • republish only hand checked books; • that are high quality; • enabling readers to see classic books in original formats; that • are unlikely to have missing or blurred pages. You can search "Leopold Classic Library" in categories of your interest to find other books in our extensive collection. Happy reading!
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(This book was originally published prior to 1923, and rep...)
This book was originally published prior to 1923, and represents a reproduction of an important historical work, maintaining the same format as the original work. While some publishers have opted to apply OCR (optical character recognition) technology to the process, we believe this leads to sub-optimal results (frequent typographical errors, strange characters and confusing formatting) and does not adequately preserve the historical character of the original artifact. We believe this work is culturally important in its original archival form. While we strive to adequately clean and digitally enhance the original work, there are occasionally instances where imperfections such as blurred or missing pages, poor pictures or errant marks may have been introduced due to either the quality of the original work or the scanning process itself. Despite these occasional imperfections, we have brought it back into print as part of our ongoing global book preservation commitment, providing customers with access to the best possible historical reprints. We appreciate your understanding of these occasional imperfections, and sincerely hope you enjoy seeing the book in a format as close as possible to that intended by the original publisher.
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George Hare was born on September 4, 1808, in Philadelphia, Pennsylvania, United States, and there spent the greater part of his long life. His father, Charles Willing Hare, brother of Robert Hare and son of Robert Hare who came to America from England in 1773, later marrying Margaret Willing, was a lawyer of high standing in Philadelphia; his mother was Ann Emlen, whose great-grandfather, George, came from England with William Penn.
At an early age George entered Dickinson College, but transferred to Union College, Schenectady, New York, where he was under the influence of Eliphalet Nott and formed a lasting intimacy with Alonzo Potter, afterward bishop of Pennsylvania. Graduating in 1826, he studied for a time at the General Theological Seminary, New York, and on December 20, 1829, was ordained deacon by Bishop White in Christ Church, Philadelphia.
George Hare took charge of St. John’s Church, Carlisle, Pennsylvania, and was ordained priest by Bishop Onderdonk. In 1834 he became the first pastor of Trinity Church, Princeton, New Jersey, where he remained until 1843. He then returned to Philadelphia where he was in temporary charge of St. James’s Church, and from 1844 to 1845, assistant professor of Latin and Greek at the University of Pennsylvania. Essentially a scholar, he spent much of the remainder of his life in educational work.
In 1846 Bishop Potter reestablished the Academy of the Protestant Episcopal Church in Philadelphia, first opened in 1785, and put Hare in charge. As early as 1846, in compliance with Bishop Potter’s desire for a diocesan training school, Hare began giving instruction to young men preparing for the ministry.
In 1857 Hare resigned as master of the Academy, and Bishop Potter established a training school of which for several years Hare was dean and faculty. The Civil War necessitated the return of Northern students from seminaries in the South, and the institution expanded into the Divinity School of the Protestant Episcopal Church, Philadelphia, Hare taking the chair of Biblical learning.
During all these years (1844-1862), Hare also had charge of St. Matthew’s Church, Francisville. He remained associated with the school until his death, becoming professor emeritus in 1889. An able Hebrew scholar, he was made a member of the Old Testament Company of the American Revision Committee. His published writings include: Christians and Their Offspring, a Holy People (1849), a sermon; “The Current Version of the Scriptures, as Compared with Our Present Needs, ” in Anglo-American Bible Revision, by members of the American Revision Committee; and Visions and Narratives of the Old Testament (1889), a series of interpretative studies.
(This book was originally published prior to 1923, and rep...)
( About the Book Religious groups include different books...)
Hare was a dignified, remote, somewhat severe person.
On June 4, 1830, Hare married Elizabeth C. Hobart, daughter of Bishop John Henry Hobart. Bishop William Hobart Hare was his son.
