Selena countess of huntingdon biography of alberta

A quality college education is one of the most important investments a student can make. Recognizing that a college education is one of the largest single expenses a family may incur, Huntingdon College through our Financial Aid program, provides a variety of options to assist students and families in meeting their financial obligations to the College.

New Student Deposits and Fees

Following acceptance to Huntingdon College, each student should submit a deposit. This is due May 1st for the Fall semester enrollment, or December 1st for the Spring semester enrollment, or 30 days after the date of acceptance if the acceptance was issued after April 1st or November 1st, respectively. Deposits are refundable if requested in writing before the May 1st and December 1st deadlines, respectively. Orientation fees are charged to all students registered for an orientation and are non-refundable.

• Deposit for Residents $250
• Deposit for Commuters $200
• Orientation Fee $150

Tuition

The following charges are made each semester unless otherwise noted.

• 12 or more hours $13,785
• Fewer than 12 hours (per hour) $1,149

Annual, Semester, and Course Fees

Annual and Semester Fees

• Annual Huntingdon Plan Fee* $1,500
• Annual Commuter Fee* $1,000
• Audit (per hour) $1,149
• Overload Fee (per hour over 18 hours) $1,149

  * (payable during first semester of attendance each academic year)

The Annual Huntingdon Plan Fee is paid once during the academic year by every full-time student and by any part-time student who previously participated in the Annual Huntingdon Plan to receive the benefits of the Plan. A student who is charged the annual Huntingdon Plan Fee during their final term of attendance may have their Huntingdon Plan Fee pro-rated if the student is less than full-time during their final term of attendance and has already paid four consecutive Huntingdon Plan Fees at Huntingdon College. The Hunt

*** START OF THE PROJECT GUTENBERG EBOOK 41742 ***

EDITION ARTISTIQUE

The World's Famous
Places and Peoples

AMERICA

BY
JOEL COOK

In Six Volumes
Volume II.

MERRILL AND BAKER
New York London

THIS EDITION ARTISTIQUE OF THE WORLD'S
FAMOUS PLACES AND PEOPLES IS LIMITED
TO ONE THOUSAND NUMBERED AND REGISTERED
COPIES, OF WHICH THIS COPY IS
NO. ____

Copyright, Henry T. Coates & Co., 1900

LIST OF ILLUSTRATIONS

VOLUME II

CROSSING THE ALLEGHENIES.

IV.

CROSSING THE ALLEGHENIES.

275

Clair—Greensburg—Braddock's Defeat—Pittsburg, the Iron City—Monongahela River—Allegheny River—Ohio River—Fort 276 Duquesne—Fort Pitt—View from Mount Washington—Pittsburg Buildings—Great Factories—Andrew Carnegie—George Westinghouse, Jr.—Allegheny Park and Monument—Coal and Coke—Davis Island Dam—Youghiogheny River—Connellsville—Natural Gas—Murrysville—Petroleum—Canonsburg—Washington—Petroleum Development—Kittanning—Modoc Oil District—Fort Venango—Oil City—Pithole City—Oil Creek—Titusville—Corry—Decadence of Oil-Fields.

THE OLD PIKE.

The American aspiration has always been to go westward. In the early history of the Republic the Government gave

Women in public Christian ministry is a historic distinctive of evangelicalism. It is historic because evangelical women have been fulfilling their callings in public ministry from the founding generation of evangelicalism to the present day and in every period in between. It is a distinctive because no other large branch of the Christian family has demonstrated as long and deep a commitment to affirming the public ministries of women – not theologically liberal traditions, not Roman Catholicism or Eastern Orthodox traditions, not Anglicanism or other mainline Protestant traditions. I am defining “public ministry” as Christian service to adult believers – including men – that takes one or more of the following forms: preaching, teaching, pastoring, administering the sacraments and giving spiritual oversight.

Evangelicalism is a Christian movement that began in the 1730s. A strong argument could be made that John Wesley is the founder of the evangelical tradition, but if that is too contentious a point, one may at least say that he holds a place of prominence among the handful of key leaders from the founding generation of the movement. As a young man, Wesley’s churchmanship was marked by a strong sense of propriety – indeed, one might say by a rather fastidious understanding of ecclesiastical respectability. After his evangelical conversion, however, he learned to curb this natural tendency as his commitment to the Bible and to the gospel took precedence over such personal preferences. His sense of what was proper meant that he naturally disliked the idea of women preaching – an entirely conventional aversion in his day. His contemporary, Samuel Johnson (1709-1784), who was not an evangelical (or indeed a particularly devout man), famously quipped, “Sir, a woman’s preaching is like a dog’s walking on his hind legs. It is not done well; but you are surprised to find it done at all.” Wesley’s initial instinct,