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Héctor Julio Páride Bernabó or <mask> (7 February 1911 – 2 October 1997) was an Argentine-Brazilian painter, engraver, draughtsman, illustrator, potter, sculptor, mural painter, researcher, historian and journalist. He settled in Brazil and naturalized as a Brazilian. While living in Rio de Janeiro, he was a scout. There, scouts were nicknamed after types of fish, and he was given the nickname of Carybé (a kind of piranha). So the artist used it as an alias for his Christian name, which was very similar to his brother’s name, who was also an artist. He produced five thousand pieces of work, including paintings, drawings, sculptures and sketches. He illustrated books by Jorge Amado as well as Gabriel Gárcia Márquez's One Hundred Years of Solitude.He was an Obá de Xangô, an honorary position in candomblé. He died of heart failure during a session in a candomblé yard. Some of Carybé’s work can be found in the Afro-Brazilian Museum of Salvador: 27 panels representing the orixás. of the Bahian candomblé. Each board shows an orixá with his weapons and his animal of worship. They were sculpted on cedar wood, with engravings and scaling of various kinds of material. The work was commissioned by the former Banco da Bahia S.A., now Banco BBM S.A., which installed them in its branch on Avenida Sete de Setembro in 1968.Carybé produced more than 5,000 works; his art was expressed through paintings, engravings, illustrations, wood carvings, mosaics and murals. Carybé - Murals at Miami International Airport

American Airlines, Odebrecht and the Miami-Dade Aviation Department have partnered to bring a Latin American art treasure to Miami International Airport. The partnership will result in one of the most important contributions to Miami-Dade County, bringing the art of Brazilian artist Carybé to the Gateway of the Americas. The Carybé murals, two of the most iconic public art pieces in the U.S. aviation sector, had been on display in the American Airlines’ terminal at JFK Airport in New York since 1960. The 16.5x53 feet murals were commissioned when Carybé was awarded first and second prize in a contest to create public art pieces for the airport. After learning about the demolition of the terminal, Odebrecht, a Brazilian company with strong ties to Carybé, began an initiative to salvage the artist’s murals through a partnership with American Airlines. American Airlines has donated the murals to Miami-Dade County and Odebrecht has invested in a project to remove, restore, transport and install the murals at Miami International Airport.When experts in New York complete the restoration process in 2009, the murals will be on permanent display at MIA’s new South Terminal, built by Odebrecht in a Joint venture. The mural "Rejoicing and Festival of the Americas" portrays colorful scenes from popular festivals throughout the Americas, and "Discovery and Settlement of the West" depicts the pioneers’ journey into the American West. Like Miami’s diverse culture, Carybé’s art in many ways mirrors the city’s multi-ethnic flavor. His art is permeated with the vibrant colors, rich culture and mystic religious traditions of Bahia, Brazil. Carybé’s celebration of life and respect for cultural diversity are qualities he shares with the Miami community, making MIA the perfect home for Carybé’s murals. Education
 1925 – He begins his artistic activities going to the pottery workshop of his elder brother, Arnaldo Bernabó, in Rio de Janeiro. 1927–1929 – Attends the National School of Fine Arts – Emba, in Rio de Janeiro.1958 – Receives a scholarship grant in New York, USA. Timeline

 1919 - Moves to Brazil. 1921 - Given the name Carybé by the Clube do Flamengo scouts group, in Rio de Janeiro. 1927-1929 - Studies at the National School of Fine Arts, in Rio de Janeiro. 1930 - Works for the newspaper Noticias Gráficas, in Buenos Aires, Argentina. 1935-1936 - Works with the writer Julio Cortázar and as a draghtsman for the El Diário newspaper. 1938 - Sent to Salvador by the Prégon newspaper.1939 - First collective exhibition, with the artist Clemente Moreau, at the Buenos Aires City Museum of Fine Arts, Argentina; illustrates the book Macumba, Relatos de la Tierra Verde, by Bernardo Kardon, published by Tiempo Nuestro. 1940 - Illustrates the book Macunaíma, by Mário de Andrade. 1941 - Draws the Esso Almanac, the payment for which allows him to make a long journey to Uruguay, Brazil, Bolivia, and Argentina. 1941-1942 - Study trip around several South American countries. 1942 - Illustration for the book La Carreta by Henrique Amorim, published by El Ateneo (Buenos Aires, Argentina). 1943 - Together with Raul Brié, translates the book Macunaíma, by Mário de Andrade, into Spanish; produces the illustrations for the works Maracatu, Motivos Típicos y Carnavalescos, by Newton Freitas, published by Pigmaleon, Luna Muerta, by Manoel Castilla, published by Schapire, and Amores de Juventud, by Casanova Callabero; also publishes and illustrates Me voy al Norte, for the quarterly magazine Libertad Creadora; awarded First Prize by the Cámara Argentina del Libro (Argentine Book Council) for the illustration of the book Juvenília, by Miguel Cané (Buenos Aires, Argentina). 1944 - Illustrates the books The Complete Poetry of Walt Whitmann and A Cabana do Pai Tomás, both published by Schapire and Los Quatro Gigantes del Alma by Mira y Lopez, Salvador BA; attends capoeira classes, visits candomblé meetings and makes drawings and paintings.1945 - Does the illustrations for Daniel Defoe’s Robinson Crusoe, for the Viau publishing house. 1946 - Helps in setting up the Tribuna da Imprensa newspaper, in Rio de Janeiro. 1947 - Works for the O Diário Carioca newspaper, in Rio de Janeiro. 1948 - Produces texts and illustrations for the book Ajtuss, Ediciones Botella al Mar (Buenos Aires, Argentina). 1949-1950 - Invited by Carlos Lacerda to work at the Tribuna da Imprensa, in Rio de Janeiro. 1950 - Invited by the Education Secretary Anísio Teixeira, moves to Bahia, and produces two panels for the Carneiro Ribeiro Education Center (Park School), in Salvador, Bahia. 1950-1997 - Settles in Salvador, Bahia.1950-1960 - Actively participate in the plastic arts renewal movement, alongside Mário Cravo Júnior, Genaro de Carvalho, and Jenner Augusto
 1951 - Produces texts and illustrations for the works of the Coleção Recôncavo, published by Tipografia Beneditina and illustrations for the book, Bahia, Imagens da Terra e do Povo, by Odorico Tavares, published by José Olímpio in Rio de Janeiro; for the latter work he receives the gold medal at the 1st Biennial of Books and Graphic Arts. 1952 - Makes roughly 1,600 drawings for the scenes of the movie O Cangaceiro, by Lima Barreto; also works as the art director and as an extra on the film (São Paulo, SP). 1953 - Illustration for the book A Borboleta Amarela, by Rubem Braga, published by José Olímpio (Rio de Janeiro, RJ). 1955 - Illustrates the work O Torso da Baiana, edited by the Modern Art Museum of Bahia. 1957 - Naturalizes Brazilian; produces etchings, with original designs, for the special edition of Mário de Andrade’s Macunaíma, published by the Sociedade dos 100 Bibliófilos do Brasil. 1958 - Makes an oil painting mural for the Petrobras Office in New York, USA; illustrates the book As Três Mulheres de Xangô, by Zora Seljan, published by Editora G. R. D. (Rio de Janeiro, RJ). 1959 - Takes part in the competition for the New York International Airport panels project, in New York, USA, winning first and second prizes.1961 - Illustrates the book Jubiabá, by Jorge Amado, published by Martins Fontes (São Paulo, SP). 1963 - Awarded the title of Honorary Citizen of Salvador, Bahia. 1965 - Illustrates A Muito Leal e Heróica Cidade de São Sebastião do Rio de Janeiro, published by Raymundo Castro Maya (Rio de Janeiro, RJ). 1966 - With Jorge Amado, co-authors Bahia, Boa Terra Bahia, published by Image (Rio de Janeiro, RJ); writes and illustrates the book Olha o Boi, published by Cultrix (São Paulo, SP). 1967 - Receives the Odorico Tavares Prize – Best Plastic Artist of 1967, in a competition ran by the state government to stimulate the development of plastic arts in Bahia; makes the Orixás Panels for the Banco da Bahia (currently at the UFBA Afro-Brazilian Museum) (Salvador, BA). 1968 - Illustrates the books Carta de Pero Vaz de Caminha ao Rei Dom Manuel, published by Sabiá (Rio de Janeiro) and Capoeira Angolana, by Waldeloir Rego, published by Itapoã (Bahia). 1969 - Produces the illustrations for the book Ninguém Escreve ao Coronel, by Gabriel Garcia Marquez, published by Sabiá (Rio de Janeiro, RJ).1970 - Illustrates the books O Enterro do Diabo and Os Funerais de Mamãe Grande, published by Sabiá (Rio de Janeiro, RJ), Agotimé her Legend, by Judith Gleason, published by Grossman Publishers (New York, USA). 1971 - Illustrates the books One Hundred Years of Solitude, by Gabriel Garcia Marquez and A Casa Verde by Mario Vargas Llosa, both published by Sabiá (Rio de Janeiro, RJ); produces texts and illustrations for the book Candomblé da Bahia, published by Brunner (São Paulo, SP). 1973 - Illustrations for Gabriel Garcia Marquez’s A Incrível e Triste História de Cândida Erendira e sua Avó Desalmada (Rio de Janeiro, RJ); paints the mural for the Legislative Assembly and the panel for the Bahia State Secretary of the Treasury. 1974 - Produces woodcuts for the book Visitações da Bahia, published by Onile. 1976 - Illustrates the book O Gato Malhado e a Andorinha Sinhá: uma história de amor, by Jorge Amado (Salvador, BA); receives the title of Knight of the Order of Merit of Bahia. 1977 - Certified with the Honor for Afro-Brazilian Cult Spiritual Merit, Xangô das Pedrinhas ao Obá de Xangô Carybé (Magé, RJ). 1978 - Makes the concrete sculpture Oxóssi, in the Catacumba Park; illustrates the book A Morte e a Morte de Quincas Berro D´Água, by Jorge Amado, published by Edições Alumbramento (Rio de Janeiro, RJ).1979 - Produces woodcuts for the book Sete Lendas Africanas da Bahia, published by Onile. 1980 - Designs the costumes and scenery for the ballet Quincas Berro D´Água, at the Teatro Municipal in Rio de Janeiro. 1981 - Publication of the book Iconografia dos Deuses Africanos no Candomblé da Bahia (Ed. Raízes), following thirty years of research. 1982 - Receives the title of Honorary Doctor of the Federal University of Bahia. 1983 - Makes the panel for the Brazilian Embassy in Lagos, Nigeria. 1984 - Receives the Jerônimo Monteiro Commendation – Level of Knight (Espírito Santo); receives the Castro Alves Medal of Merit, granted by the UFBA Academy of Arts and Letters; makes the bronze sculpture Homenagem à mulher baiana (Homage to the Bahian woman), at the Iguatemi Shopping Center (Salvador, BA).1985 - Designs the costumes and sets for the spectacle La Bohéme, at the Castro Alves Theater; illustrates the book Lendas Africanas dos Orixás, by Pierre Verger, published by Currupio. 1992 - Illustrates the book O sumiço da santa: uma história de feitiçaria, by Jorge Amado (Rio de Janeiro, RJ). 1995 - Illustration of the book O uso das plantas na sociedade iorubá, by Pierre Verger (São Paulo, SP). 1996 - Making of the short film Capeta Carybé, by Agnaldo Siri Azevedo, adapted from the book O Capeta Carybé, by Jorge Amado, about the artist Carybé, who was born in Argentina and became the most Bahian of all Brazilians. 1997 - Illustration of the book Poesias de Castro Alves. Exhibitions
Individual Exhibitions:
 1943 - Buenos Aires (Argentina) – First individual exhibition, at the Nordiska Gallery
 1944 - Salta (Argentina) – at the Consejo General de Educacion
 1945 - Salta (Argentina) –  Amigos del Arte, Buenos Aires (Argentina) - Motivos de América, at the Amauta Gallery, Rio de Janeiro RJ – individual exhibition at the IAB/RJ
 1947 - Salta (Argentina) – Agrupación Cultural Femenina
 1950 - Salvador BA – First individual exhibit in Bahia, at the Bar Anjo Azul; São Paulo SP – MASP. 1952 - Salvador BA – 3rd Bahian Showroom of Fine Arts, at Belvedere da Sé; São Paulo SP - MAM/SP
 1953 - Recife PE - Mario Cravo Júnior and Carybé, at the Santa Isabel Theater; São Paulo SP – 2nd São Paulo Art Biennial, at MAM/SP
 1954 - Salvador BA – 4th Bahian Showroom of Fine Arts, at the Hotel Bahia.- Bronze medal
 1955 - São Paulo SP – 3rd São Paulo Art Biennial, at MAM/SP – first prize for drawing
 1956 - Salvador BA – Modern Artists of Bahia, at the Oxumaré Gallery; Venice (Italy) – 28th Venice Biennial
 1957 - Rio de Janeiro RJ – 6th National Modern Art Show – exemption from the jury; São Paulo SP – Artists from Bahia, at the MAM/SP
 1958 - San Francisco (USA) - Works by Brazilian Artists, at the Fine Arts Museums of San Francisco, Washington and New York (USA) - Works by Brazilian Artists, at the Pan American Union and the MoMA
 1959 - Seattle (USA) – 30th International Exhibition, at the Seattle Art Museum; Salvador BA – Modern Artists of Bahia, at the Dentistry School. 1996 - São Paulo SP - Norfest 96: Visual Arts, at D&D Shopping
 1998 - São Paulo SP - Prints: the art of Brazilian engraving, at the Espaço Cultural Banespa-Paulista; São Paulo SP – Seascapes in Great São Paulo Collections, at the Espaço Cultural da Marinha
 1999 - Rio de Janeiro RJ – Mostra Rio Gravura. Modern Brazilian Engraving: the National Fine Arts Museum Collection. 1999 - Salvador BA - 100 Plastic Artists from Bahia, at the Museu de Arte Sacra
 1999 - São Paulo SP – The Reconsecration of Art, at Sesc Pompéia
 1999 - São Paulo SP - Cotidiano/Arte. O Consumo – Paratodos (Everyday/Art. Consumption – Forall), at the Itaú Cultural Center
 1999 - São Paulo SP - Cotidiano/Arte. O Consumo – Metamorfose do Consumo (Everyday/Art.The dancer was rehearsing Stravinsky's 'Apollon Musagéte'. Patiently meshing with the musicians, he repeated parts, argued with the orchestra leader and perfected his rhythms and movements. Then, he began all over again until music and movement coincided with mathematical precision in such perfect coordination that you could not tell whether a note signaled a step or whether it was Nureyev's body that struck the notes. During those two days, I too worked exhaustively trying to catch the weightlessness and harmony of this man who seemed to fly. I made dozens of drawings which were assembled in an album as a tribute to Apollo's Muses. For if there was anything mythological about the performance, it was Nureyev himself shot into the air by the triggers of his feet and returned to earth with the lightness of a feather." Tributes
In O Capeta Carybé, Jorge Amado tells numerous stories about his great friend Carybé, whose life is almost as rich as a fiction: survival adventures, marriage, wanderings from Buenos Aires, in his homeland, to Bahia.Throughout his works, the artist registered highly Brazilian scenes and settings, such as fishing villages, ballerinas, exits from the church and cowboys taking a break. His work took Bahia to the outside world. That is why Jorge Amado refers to Carybé as a remarkable example in his art, who recreates the reality of the country and the popular life that he knew like very few others, for having lived it like no other. 1911 births
1997 deaths
People from Lanús
Naturalized citizens of Brazil
Argentine emigrants to Brazil
20th-century Argentine painters
Argentine male painters
20th-century Brazilian painters


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<mask> (; ;  155 AD –  220 AD) was a prolific early Christian author from Carthage in the Roman province of Africa. He was the first Christian author to produce an extensive corpus of Latin Christian literature. He was an early Christian apologist and a polemicist against heresy, including contemporary Christian Gnosticism. <mask> has been called "the father of Latin Christianity" and "the founder of Western theology". Tertullian originated new theological concepts and advanced the development of early Church doctrine. He is perhaps most famous for being the first writer in Latin known to use the term trinity (Latin: trinitas). Tertullian was never recognized as a saint by the Eastern or Western Catholic churches.Several of his teachings on issues such as the clear subordination of the Son and Spirit to the Father, as well as his condemnation of remarriage for widows and of fleeing from persecution, contradict the doctrines of these traditions, and his later rejection of orthodoxy for Montanism has led these communions to refrain from considering him a Church father, important ecclesiastical writer though he was. Life
Scant reliable evidence exists regarding Tertullian's life; most knowledge comes from passing references in his own writings. Roman Africa was famous as the home of orators, and that influence can be seen in his writing style with its archaisms or provincialisms, its glowing imagery and its passionate temper. He was a scholar with an excellent education. He wrote at least three books in Greek. In them, he refers to himself, but none of them is extant. Some sources describe him as Berber.The linguist René Braun suggested that he was of Punic origin but acknowledged that it is difficult to decide since the heritage of Carthage had become common to the Berbers. <mask>'s own understanding of his ethnicity has been questioned. He referred to himself as Poenicum inter Romanos () in his book De Pallio and claimed Africa as his patria. According to church tradition, Tertullian was raised in Carthage and was thought to be the son of a Roman centurion. Tertullian has been claimed to have been a trained lawyer and an ordained priest. Those assertions rely on the accounts of Eusebius of Caesarea, Church History, II, ii. 4, and Jerome's De viris illustribus (On famous men) chapter 53.Jerome claimed that Tertullian's father held the position of centurio proconsularis ("aide-de-camp") in the Roman army in Africa. Further, Tertullian has been thought to be a lawyer, based on his use of legal analogies and on an identification of him with the jurist <mask>us, who is quoted in the Pandects. Although Tertullian used a knowledge of Roman law in his writings, his legal knowledge does not demonstrably exceed what could be expected from a sufficient Roman education. The writings of Tertullianus, a lawyer of the same cognomen, exist only in fragments and do not explicitly denote a Christian authorship. Finally, any notion of Tertullian being a priest is also questionable. In his extant writings, he never describes himself as ordained in the church and seems to place himself among the laity. His conversion to Christianity perhaps took place about 197–198 (cf.Adolf Harnack, Bonwetsch, and others), but its immediate antecedents are unknown except as they are conjectured from his writings. The event must have been sudden and decisive, transforming at once his own personality. He writes that he could not imagine a truly Christian life without such a conscious breach, a radical act of conversion: "Christians are made, not born" (Apol., xviii). Two books addressed to his wife confirm that he was married to a Christian wife. In his middle life (about 207), he was attracted to the "New Prophecy" of Montanism, but today most scholars reject the assertion that Tertullian left the mainstream church or was excommunicated. "[W]e are left to ask whether Saint Cyprian could have regarded Tertullian as his master if Tertullian had been a notorious schismatic. Since no ancient writer was more definite (if not indeed fanatical) on this subject of schism than Saint Cyprian, the question must surely be answered in the negative."In the time of Augustine, a group of "Tertullianists" still had a basilica in Carthage, which within the same period passed to the orthodox church. It is unclear whether the name was merely another for the Montanists or that it means that Tertullian later split with the Montanists and founded his own group. Jerome says that Tertullian lived to old age. By the doctrinal works he published, Tertullian became the teacher of Cyprian and the predecessor of Augustine, who in turn became the chief founder of Latin theology. Writings

General character
Thirty-one works are extant, together with fragments of more. Some fifteen works in Latin or Greek are lost, some as recently as the 9th century (De Paradiso, De superstitione saeculi, De carne et anima were all extant in the now damaged Codex Agobardinus in 814 AD). Tertullian's writings cover the whole theological field of the timeapologetics against paganism and Judaism, polemics, polity, discipline, and morals, or the whole reorganization of human life on a Christian basis; they gave a picture of the religious life and thought of the time which is of great interest to the church historian.Like other early Christian writers <mask> used the term paganus to mean "civilian" as a contrast to the "soldiers of Christ". The motif of Miles Christi did not assume the literal meaning of participation in war until Church doctrines justifying Christian participation in battle were developed around the 5th century. In the 2nd century writings of Tertullian paganus meant a "civilian" who was lacking self-discipline. In De Corona Militis XI.V he writes:

Chronology and contents
The chronology of his writings is difficult to fix with certainty. It is in part determined by the Montanistic views that are set forth in some of them, by the author's own allusions to this writing, or that, as antedating others (cf. Harnack, Litteratur ii.260–262), and by definite historic data (e.g., the reference to the death of Septimius Severus, Ad Scapulam, iv). In his work against Marcion, which he calls his third composition on the Marcionite heresy, he gives its date as the fifteenth year of the reign of Severus (Adv.Marcionem, i.1, 15) – which would be approximately 208. The writings may be divided with reference to the two periods of Tertullian's Christian activity, the mainstream and the Montanist (cf. Harnack, ii.262 sqq. ), or according to their subject matter. The object of the former mode of division is to show, if possible, the change of views Tertullian's mind underwent. Following the latter mode, which is of a more practical interest, the writings fall into two groups. Apologetic and polemic writings, like Apologeticus, De testimonio animae, the anti-Jewish De Adversus Iudaeos, Adv.Marcionem, Adv. Praxeam, Adv. Hermogenem, De praescriptione hereticorum, and Scorpiace were written to counteract Gnosticism and other religious or philosophical doctrines. The other group consists of practical and disciplinary writings, e.g., De monogamia, Ad uxorem, De virginibus velandis, De cultu feminarum, De patientia, De pudicitia, De oratione, and Ad martyras. Among his apologetic writings, the Apologeticus, addressed to the Roman magistrates, is a most pungent defense of Christianity and the Christians against the reproaches of the pagans, and an important legacy of the ancient Church, proclaiming the principle of freedom of religion as an inalienable human right and demanding a fair trial for Christians before they are condemned to death. Tertullian was the first to disprove charges that Christians sacrificed infants at the celebration of the Lord's Supper and committed incest. He pointed to the commission of such crimes in the pagan world and then proved by the testimony of Pliny the Younger that Christians pledged themselves not to commit murder, adultery, or other crimes.He adduced the inhumanity of pagan customs such as feeding the flesh of gladiators to beasts. He argued that the gods have no existence and thus there is no pagan religion against which Christians may offend. Christians do not engage in the foolish worship of the emperors, that they do better: they pray for them, and that Christians can afford to be put to torture and to death, and the more they are cast down the more they grow; "the blood of the Christians is seed" (Apologeticum, 50). In the De Praescriptione he develops as its fundamental idea that, in a dispute between the Church and a separating party, the whole burden of proof lies with the latter, as the Church, in possession of the unbroken tradition, is by its very existence a guarantee of its truth. The five books against Marcion, written in 207 or 208, are the most comprehensive and elaborate of his polemical works, invaluable for gauging the early Christian view of Gnosticism. Tertullian has been identified by Jo Ann McNamara as the person who originally invested the consecrated virgin as the “bride of Christ”, which helped to bring the independent virgin under patriarchal rule. Theology

General character

Though thoroughly conversant with the Greek theology, Tertullian remained independent of its metaphysical speculations.He had learned from the Greek apologies, and offered a direct contrast to Origen of Alexandria who drew many of his theories regarding creation from Middle Platonism. Tertullian carried his realism to the verge of materialism. This is evident from his ascription to God of corporeality and his acceptance of the traducian theory of the origin of the human spirit. He despised Greek philosophy, and, far from looking at Plato, Aristotle, and other Greek thinkers whom he quotes as forerunners of Christ and the Gospel, he pronounces them the patriarchal forefathers of the heretics (De anima, iii). He held up to scorn their inconsistency when he referred to the fact that Socrates in dying ordered a cock to be sacrificed to Aesculapius (De anima, i). Tertullian always wrote under stress of a felt necessity. He was never so happy as when he had opponents like Marcion and Praxeas, and, however abstract the ideas may be which he treated, he was always moved by practical considerations to make his case clear and irresistible.It was partly this element which gave to his writings a formative influence upon the theology of the post-Nicene period in the West and has rendered them fresh reading to this day. Although he was by nature a polemicist, no mention is made of his name by other authors during the 3rd century. Lactantius at the opening of the 4th century is the first to do so. Augustine, however, treats him with respect. Cyprian, Tertullian's North African compatriot, though nowhere mentioning his name, was well read in his writings, according to Cyprian's secretary in a letter to Jerome. Specific teachings
Tertullian's main doctrinal teachings are as follows:

The soul
The soul or human spirit, was not preexistent, as Plato affirmed, nor subject to metempsychosis or reincarnation, as the Pythagoreans held. In each individual it is a new product, proceeding equally with the body from the parents, and not created later and associated with the body (De anima, xxvii).This position is called traducianism in opposition to 'creationism', or the idea that each immortal spirit is a fresh creation of God. The soul's sinfulness
The soul's sinfulness is easily explained by its traducian origin (De anima, xxxix). It is in bondage to Satan (whose works it renounces in baptism), but has seeds of good (De anima, xli), and when awakened, it passes to health and at once calls upon God (Apol., xvii) and is naturally Christian. It exists in all men alike; it is a culprit and yet an unconscious witness – by its impulse to worship, its fear of demons, and its musings on death – to the power, benignity, and judgment of God as revealed in the Christian's Holy Scriptures (De testimonio, v–vi). The name of God
Tertullian reserves the appellation God, in the sense of the ultimate originator of all things, to the Father, who made the world out of nothing through his Son, the Word, has corporeity though he is a spirit (De praescriptione, vii. ; Adv. Praxeam, vii).However <mask> used 'corporeal' only in the Stoic sense, to mean something with actual material existence, rather than the later idea of flesh. <mask> is often considered an early proponent of the Nicene doctrine, approaching the subject from the standpoint of the Logos doctrine, though he did not state the later doctrine of the immanent Trinity. In his treatise against Praxeas, who taught patripassianism in Rome, he used the words "trinity", "economy" (used in reference to the three persons), "persons", and "substance," maintaining the distinction of the Son from the Father as the unoriginate God, and the Spirit from both the Father and the Son (Adv. Praxeam, xxv). "These three are one substance, not one person; and it is said, 'I and my Father are one' in respect not of the singularity of number but the unity of the substance." The very names "Father" and "Son" indicate the distinction of personality. The Father is one, the Son is another, and the Spirit is another ("dico alium esse patrem et alium filium et alium spiritum" Adv.Praxeam, ix), and yet in defending the unity of God, he says the Son is not other ("alius a patre filius non est", Adv. Prax. 18) as a result of receiving a portion of the Father's substance. At times, speaking of the Father and the Son, Tertullian refers to "two gods". He says that all things of the Father belong also to the Son, including his names, such as Almighty God, Most High, Lord of Hosts, or King of Israel. Though Tertullian considered the Father to be God (Yahweh), he responded to criticism of the Modalist Praxeas that this meant that Tertullian's Christianity was not monotheistic by noting that even though there was one God (Yahweh, who became the Father when the Son became his agent of creation), the Son could also be referred to as God, when referred to apart from the Father, because the Son, though subordinate to God, is entitled to be called God "from the unity of the Father" in regards to being formed from a portion of His substance. The Catholic Encyclopedia comments that for Tertullian, "There was a time when there was no Son and no sin, when God was neither Father nor Judge."Similarly J.N.D. Kelly stated: "Tertullian followed the Apologists in dating His 'perfect generation' from His extrapolation for the work of creation; prior to that moment God could not strictly be said to have had a Son, while after it the term 'Father', which for earlier theologians generally connoted God as author of reality, began to acquire the specialized meaning of Father of the Son." As regards the subjects of subordination of the Son to the Father, the New Catholic Encyclopedia has commented: "In not a few areas of theology, Tertullian’s views are, of course, completely unacceptable. Thus, for example, his teaching on the Trinity reveals a subordination of Son to Father that in the later crass form of Arianism the Church rejected as heretical." Though he did not fully state the doctrine of the immanence of the Trinity, according to B. B. Warfield, he went a long distance in the way of approach to it. Soteriology
In

masks: Tertullian Tertullian Tertullian Tertullian Tertullian Tertullian Tertullian


texts:
 soteriology, Tertullian does not dogmatize; he prefers to keep silence at the mystery of the cross (De Patientia, iii).The sufferings of Christ's life as well as of the crucifixion are efficacious to redemption. In the water of baptism, which (upon a partial quotation of John 3:5) is made necessary (De baptismo, vi. ), humans are born again; the baptized does not receive the Holy Spirit in the water, but is prepared for the Holy Spirit. Humans are little fishes – after the example of the ichthys, fish, Jesus Christ – born in water (De baptismo, i). In discussing whether sins committed subsequent to baptism may be forgiven, Tertullian calls baptism and penance "two planks" on which the sinner may be saved from shipwreck – language which he gave to the Church (De penitentia, xii). Rule of faith
With reference to the 'rule of faith', it may be said that Tertullian is constantly using this expression, and by it means now the authoritative tradition handed down in the Church, now the Scriptures themselves, and, perhaps, a definite doctrinal formula. While he nowhere gives a list of the books of Scripture, he divides them into two parts and calls them the instrumentum and testamentum (Adv.Marcionem, iv.1). He distinguishes between the four Gospels and insists upon their apostolic origin as accrediting their authority (De praescriptione, xxxvi; Adv. Marcionem, iv.1–5); in trying to account for Marcion's treatment of the Lucan Gospel and the Pauline writings he sarcastically queries whether the "shipmaster from Pontus" (Marcion) had ever been guilty of taking on contraband goods or tampering with them after they were aboard (Adv. Marcionem, v.1). The Scripture, the rule of faith, is for him fixed and authoritative (De corona, iii–iv). As opposed to the pagan writings they are divine (De testimonio animae, vi). They contain all truth (De praescriptione, vii, xiv) and from them the Church drinks (potat) her faith (Adv.Praxeam, xiii). The prophets were older than the Greek philosophers and their authority is accredited by the fulfilment of their predictions (Apol., xix–xx). The Scriptures and the teachings of philosophy are incompatible, insofar as the latter are the origins of sub-Christian heresies. "What has Athens to do with Jerusalem?" he exclaims, "or the Academy with the Church?" (De praescriptione, vii). Philosophy as pop-paganism is a work of demons (De anima, i); the Scriptures contain the wisdom of heaven.However, Tertullian was not averse to using the technical methods of Stoicism to discuss a problem (De anima). The rule of faith, however, seems to be also applied by Tertullian to some distinct formula of doctrine, and he gives a succinct statement of the Christian faith under this term (De praescriptione, xiii). Apostolicity
Tertullian was a defender of the necessity of apostolicity. In his Prescription Against Heretics, he explicitly challenges heretics to produce evidence of the apostolic succession of their communities. "Let them produce the original records of their churches; let them unfold the roll of their bishops, running down in due succession from the beginning in such a manner that [that first bishop of theirs] bishop shall be able to show for his ordainer and predecessor some one of the apostles or of apostolic men – a man, moreover, who continued steadfast with the apostles. For this is the manner in which the apostolic churches transmit their registers: as the church of Smyrna, which records that Polycarp was placed therein by John; as also the church of Rome, which makes Clement to have been ordained in like manner by Peter. In exactly the same way the other churches likewise exhibit (their several worthies), whom, as having been appointed to their episcopal places by apostles, they regard as transmitters of the apostolic seed."Sin
Fornicators and murderers should never be readmitted into the church under any circumstances. In De pudicitia, Tertullian condemns Pope Callixtus I for allowing such people to be readmitted if they show repentance. Other beliefs
Tertullian had iconoclastic tendencies and believed the second commandment to prohibit any images. Tertullian discouraged infant baptism, he argued for baptizing believers instead, because in his view infants would cut themselves off from the hope of salvation by post-baptismal sins. Tertullian used the word "figure" and "symbol" to define the Eucharist, Tertullian in his book Against Marcion implied that: "this is my body" should be interpreted as "a figure of my body". Though Tim Staples, a Catholic apologist disputes the claim that Tertullian saw the Eucharist as a mere symbol, instead arguing for him believing in real presence. Tertullian denied the perpetual virginity of Mary, and he was extensively quoted by Helvidius in his debate with Jerome.J.N.D. Kelly also argued that Tertullian believed that Mary had imperfections, thus denying her sinlessness. Moral principles

Tertullian was a determined advocate of strict discipline and an austere code of practise, and like many of the African fathers, one of the leading representatives of the rigorist element in the early Church. These views may have led him to adopt Montanism with its ascetic rigor and its belief in chiliasm and the continuance of the prophetic gifts. In his writings on public amusements, the veiling of virgins, the conduct of women, and the like, he gives expression to these views. On the principle that we should not look at or listen to what we have no right to practise, and that polluted things, seen and touched, pollute (De spectaculis, viii, xvii), he declared a Christian should abstain from the theater and the amphitheater. There pagan religious rites were applied and the names of pagan divinities invoked; there the precepts of modesty, purity, and humanity were ignored or set aside, and there no place was offered to the onlookers for the cultivation of the Christian graces.Women should put aside their gold and precious stones as ornaments, and virgins should conform to the law of St. Paul for women and keep themselves strictly veiled (De virginibus velandis). He praised the unmarried state as the highest (De monogamia, xvii; Ad uxorem, i.3) and called upon Christians not to allow themselves to be excelled in the virtue of celibacy by Vestal Virgins and Egyptian priests. He even labeled second marriage a species of adultery (De exhortationis castitatis, ix), but this directly contradicted the Epistles of the Apostle Paul. Tertullian's resolve to never marry again and that no one else should remarry eventually led to his break with Rome because the orthodox church refused to follow him in this resolve. He, instead, favored the Montanist sect where they also condemned second marriage. One reason for Tertullian's disdain for marriage was his belief about the transformation that awaited a married couple. He believed that marital relations coarsened the body and spirit and would dull their spiritual senses and avert the Holy Spirit since husband and wife became one flesh once married.<mask> is sometimes criticized for being misogynistic, on the basis of the contents of his De Cultu Feminarum, section I.I, part 2 (trans. C.W. Marx): "Do you not know that you are Eve? The judgment of God upon this sex lives on in this age; therefore, necessarily the guilt should live on also. You are the gateway of the devil; you are the one who unseals the curse of that tree, and you are the first one to turn your back on the divine law; you are the one who persuaded him whom the devil was not capable of corrupting; you easily destroyed the image of God, Adam. Because of what you deserve, that is, death, even the Son of God had to die." Tertullian had a radical view on the cosmos.He believed that heaven and earth intersected at many points and that it was possible that sexual relations with supernatural beings can occur. Works

<mask>'s writings are edited in volumes 1–2 of the Patrologia Latina, and modern texts exist in the Corpus Christianorum Latinorum. English translations by Sydney Thelwall and Philip Holmes can be found in volumes III and IV of the Ante-Nicene Fathers which are freely available online; more modern translations of some of the works have been made. Apologetic
 Apologeticus pro Christianis. Libri duo ad Nationes. De Testimonio animae. Ad Martyres.De Spectaculis. De Idololatria. Accedit ad Scapulam liber. Dogmatic
 De Oratione. De Baptismo. De Poenitentia. De Patientia.Ad Uxorem libri duo. De Cultu Feminarum lib. II. Polemical
 De Praescriptionibus adversus Haereticos. De Corona Militis. De Fuga in Persecutione. Adversus Gnosticos Scorpiace.Adversus Praxeam. Adversus Hermogenem. Adversus Marcionem libri V.
 Adversus Valentinianos. Adversus Judaeos. De Anima. De Carne Christi. De Resurrectione Carnis.On morality
 De velandis Virginibus. De Exhortatione Castitatis. De Monogamia. De Jejuniis. De Pudicitia. De Pallio. Possible chronology
The following chronological ordering was proposed by John Kaye, Bishop of Lincoln in the 19th century:

Probably mainstream (Pre-Montanist):
 1.De Poenitentia (On Repentance)
 2. De Oratione (On Prayer)
 3. De Baptismo (On Baptism)
 4, 5. Ad Uxorem, lib. I & II, (To His Wife)
 6. Ad Martyras (To the Martyrs)
 7. De Patientia (On Patience)
 8.Adversus Judaeos (Against the Jews)
 9. De Praescriptione Haereticorum (On the Prescription of Heretics)

Indeterminate:
 10. Apologeticus pro Christianis (Apology for the Christians)
 11, 12. ad Nationes, lib. I & II (To the Nations)
 13. De Testimonio animae (On the Witness of the Soul)
 14. De Pallio (On the Ascetic Mantle)
 15. Adversus Hermogenem (Against Hermogenes)

Probably Post-Montanist:
 16.Adversus Valentinianus (Against the Valentinians)
 17. ad Scapulam (To Scapula, Proconsul of Africa)
 18. De Spectaculis (On the Games)
 19. De Idololatria (On Idolatry)
 20, 21. De cultu Feminarum, lib. I & II (On Women's Dress)

Definitely Post-Montanist:
 22. Adversus Marcionem, lib I (Against Marcion, Bk. I)
 23.Adversus Marcionem, lib II
 24. De Anima (On the Soul),
 25. Adversus Marcionem, lib III
 26. Adversus Marcionem, lib IV
 27. De Carne Christi (On the Flesh of Christ)
 28. De Resurrectione Carnis (On the Resurrection of Flesh)
 29. Adversus Marcionem, lib V
 30.Adversus Praxean (Against Praxeas)
 31. Scorpiace (Antidote to Scorpion's Bite)
 32. De Corona Militis (On the Soldier's Garland)
 33. De velandis Virginibus (On Veiling Virgins)
 34. De Exhortatione Castitatis (On Exhortation to Chastity)
 35. De Fuga in Persecutione (On Flight in Persecution)
 36. De Monogamia (On Monogamy)
 37.De Jejuniis, adversus psychicos (On Fasting, against the materialists)
 38. De Puditicia (On Modesty)

Spurious works
There have been many works attributed to Tertullian in the past which have since been determined to be almost definitely written by others. Nonetheless, since their actual authors remain uncertain, they continue to be published together in collections of Tertullian's works. 1 Adversus Omnes Haereses (Against all Heresies) – poss. Victorinus of Pettau
 2 De execrandis gentium diis (On the Execrable Gods of the Heathens)
 3 Carmen adversus Marcionem (Poem against Marcion)
 4 Carmen de Iona Propheta (Poem about the Prophet Jonas) – poss. Cyprianus Gallus
 5 Carmen de Sodoma (Poem about Sodom) – poss. Cyprianus Gallus
 6 Carmen de Genesi (Poem about Genesis)
 7 Carmen de Judicio Domini (Poem about the Judgment of the Lord)

The popular Passio SS.Perpetuae et Felicitatis (Martyrdom of SS. Perpetua and Felicitas), much of it presented as the personal diary of St. Perpetua, was once assumed to have been edited by Tertullian. That view is no longer widely held, and the work is usually published separately from Tertullian's own works. Influence on Novatianism
The Novatians refused forgiveness to idoltarers or for people who committed other larger sins, and made much use of the works of Tertullian, some Novatians even joined Montanists. The views of Novatian on the Trinity and Christology are also strongly influenced by Tertullian. Ronald E. Heine writes, "With Novatianism we return to the spirit of Tertullian, and the issue of Christian discipline. See also
 Christian pacifism
 Credo quia absurdum
 Septimia gens
 Pseudo-Tertullian
 Tertulia
 Descriptions in antiquity of the execution cross
 List of Christian women of the patristic age

Notes

References

Bibliography

Further reading
 Ames, Cecilia.2007. "Roman Religion in the Vision of Tertullian." In A Companion to Roman Religion. Edited by Jörg Rüpke, 457–471. Oxford: Blackwell. Dunn, Geoffrey D. 2004. Tertullian.New York: Routledge. Gero, Stephen. 1970. "Miles gloriosus: The Christians and Military Service according to Tertullian." Church History 39:285–298. Hillar, Marian. 2012.From Logos to Trinity. The Evolution of Religious Beliefs from Pythagoras to Tertullian. Cambridge, UK: Cambridge Univ. Press. Lane, Anthony N. S. 2002. "Tertullianus Totus Noster? Calvin’s use of Tertullian."Reformation and Renaissance Review 4:9–34. O’Malley, Thomas P. 1967. Tertullian and the Bible. Language, Imagery, Exegesis. Latinitas christianorum primaeva 21. Nijmegen, The Netherlands: Dekker & Van de Vegt. Otten, Willemien.2009. "Views on Women in Early Christianity: Incarnational Hermeneutics in Tertullian and Augustine." In Hermeneutics, Scriptural Politics, and Human Rights. Between text and context. Edited by Bas de Gaay Fortman, Kurt Martens, and M. A. Mohamed Salih, 219–235. Basingstoke, UK: Palgrave Macmillan. Rankin, David.1995. Tertullian and the Church. Cambridge, UK: Cambridge Univ. Press. Wilhite, David E. 2007. Tertullian the African. An Anthropological Reading of Tertullian’s Context and Identities.Millennium Studien 14. Berlin and New York: De Gruyter. External links

Primary sources
 <mask>'s works in many languages, including Latin, and English, website intratext.com. English translations of all <mask>'s works can be found in Rev. Alexander Roberts and James Donaldson, editors, 1867–1872, Ante-Nicene Christian Library: Translation of the Writings of the Fathers, Down to AD 325, Edinburgh: T&T Clark: Vol. 7 (<mask>'s Against Marcion), Vol. 11(Tertullian's Treatises, Pt.1), Vol. 15 (Tertullian's Treatises, Pt.2), Vol. 18 (Tertullian's Treatises, Pt. 3)
Works by Tertullian at Perseus Digital Library

Secondary sources
 EarlyChurch.org.uk Detailed bibliography and on-line articles. Jerome's On Famous Men Chapter 53 is devoted to Tertullian. The Tertullian Project, a site which provides all of the works of this Father of Church in Latin, translations in many languages, manuscripts etc. J. Kaye, Bishop of Lincoln (1845, third edition) The Ecclesiastical History of the Second and Third Centuries, illustrated from the writings of Tertullian.London: Rivington. Carthage
Church Fathers
Converts to Christianity from pagan religions
Post–Silver Age Latin writers
Christian anti-Gnosticism
Ancient Christian anti-Judaism
Florens <mask>us, Quintus
Christian pacifists
Ancient Christians involved in controversies
Christian apologists
Romans from Africa
Berber writers
Historians of the Catholic Church
Berber Christians
155 births
220 deaths
2nd-century Romans
3rd-century Romans
2nd-century Christian theologians
3rd-century Christian theologians
2nd-century Berber people
3rd-century Berber people
2nd-century Punic people
3rd-century Punic people
3rd-century Latin

masks: Tertullian Tertullian Tertullian Tertullian Tertullian Tertullian


texts:
Chief <mask>, Q.C. (5 April 1905 – 22 November 1989) was a leading Nigerian nationalist, founding father, lawyer, journalist, trade unionist, thought leader and politician during the nation's movement towards independence in 1960 and immediately afterwards. Family history and early days

Chief <mask> was born in the southern city of Lagos, Nigeria. His maternal great-grandfather was the Oba of Effon-Alaiye. His maternal great-grandmother was the Owa (Queen regnant) of Ilesha. His grandmother was Princess <mask>trup, the daughter of the Ijesha monarch, and his paternal grandfather, <mask> of the Ogunmade Ruling House of Lagos, was the son of King Docemo. His father, known as "Spiritual Moses", was one of the founders of the Cherubim and Seraphim Church of Nigeria.Between 1911 and 1917, <mask> attended the Wesley School, Olowogbowo, Lagos. He then went on to Methodist Boys High School, Lagos, which he attended from 1917 to 1920. In 1921, he began attending the King's College, Lagos, and did so until 1923. In the following year, he became  Assistant Master at King's College, Lagos

Notable amongst his childhood friends were Nigeria's first president, Dr Nnamdi Azikiwe, who attended Methodist Boys High School with him, and Nigeria's first indigenous Chief Justice of the Federation, Sir Adetokunbo Ademola, and first indigenous surgeon, Dr <mask> Akerele, both from King's College. Higher education
H.O<mask>, or <mask>.D., as he was called, was one of the earliest Nigerians to use the University of London's distance learning program, he making friends by way of it with the likes of Lord Denning. He passed the London Matriculation Examination in 1925 in the company of Eyo Ita.He also attended the London School of Economics in 1935, where he was a pupil of <mask>, graduating with a BComm (Hons). In the same year, he was elected President of the Cosmopolitan Club of the School. While in the United Kingdom, he was President of the West African Student Union and was also a representative of the University of London on the Executive Committee on British Universities. He later returned to London in 1944, where he studied Law and was called to the English Bar at the Middle Temple Inns of Court, London in 1946. In 1959, <mask> spent a year as a Fellow of the Center for International Affairs at Harvard University

Political career

<mask> was a founding member of the Lagos Youth Movement in 1934 along with James Churchill Vaughan, Kofo Abayomi, Ernest Sissei Ikoli, and Samuel Akisanya. He was made Secretary-General. The Youth Movement was one of the earliest political associations to encourage active participation by Nigerians in the political and socio-economic development of the country.After returning from studies abroad along with Nnamdi Azikiwe, <mask> spearheaded the efforts that led to renaming the Lagos Youth Movement the Nigerian Youth Movement when both individuals became prominent members, contributors and national leaders with large followings. <mask> was the founding Secretary-General of the NYM. <mask> left the movement in 1951 and founded his own party, the Nigerian People's Congress. He later joined the National Council of Nigeria and the Cameroons after negotiations for a formidable alliance with Nnamdi Azikiwe were unsuccessful. <mask> was a Federal Minister of State in the Ministry of Industries from 1963–1966 during the Nigerian First Republic. Legal and other professional life'
<mask> was a very successful lawyer, being one of the first two Nigerians (along with Chief Frederick Rotimi Williams) that were honoured with the distinction of Queen's Counsel in 1959. Among his many legal accomplishments, he was the only African lawyer among the legal team that helped defend Jomo Kenyatta, the future president of Kenya, during the famous Mau Mau Uprising case along with Mr. DN Pritt, QC from Britain, Mr. Diwan Chawaanlal from India; and De Sousa and Kapilla, both Indians resident in Kenya.That same year he left for the United States, where he attended the Research Center for International Affairs at Harvard University and wrote the book "Prospects for Democracy". During his time at Harvard, he met with and became friends with future US Secretary of State <mask> and future US National Security Advisor Zbigniew Brzezinski. He led a Nigerian delegation to the Economic Council at the United Nations in 1964, and in September 1974, Chief H.O<mask> was knighted by the French Government as Chevelier de l' Ordre national du Mérite for promoting French-Nigeria relations and for his significant contributions in energising Total Fina Oil and Elf Petroleum, companies of which he was a director. In 1937, <mask> became the Manager of a leading daily newspaper, the Daily Service, and in 1960 he was made the founding chairman and managing director of the then Nigerian National Press, Printers of the Nigerian Morning Post and Sunday Post by the Prime Minister, Sir Abubakar Tafawa Balewa. Among his several accomplishments, Chief <mask> <mask> was a national president of the World Peace Through Law, president of the United Nations Organization in Nigeria, chairman of the Rotary Club of Nigeria, and founder and inaugural president of the Nigerian-France Friendship Association. Prior to his death in 1989, <mask> <mask> published an autobiographical book entitled Memoirs.Staunch <mask> was a Wesleyan and a strong believer that the church should be "militant" in its practicality towards society, not only speaking out in support of the poor, but being actively engaged in ministries involving the poor and actively seeking co-operation among all Christian denominations to effect positive change. He was a key mediator during a fractious period in the history of the Methodist Church of Nigeria, helping to unite disparate factions within the church. References

Alumni of the London School of Economics
People of Sierra Leone Creole descent
TotalEnergies people
1989 deaths
National Council of Nigeria and the Cameroons politicians
Federal ministers of Nigeria
1905 births
Politicians from Lagos
King's College, Lagos alumni
Yoruba legal professionals
Lagos State politicians
20th-century Nigerian politicians
Yoruba royalty
Nigerian Christians
20th-century Nigerian lawyers
Methodist Boys' High School alumni
People of colonial Nigeria

masks:
Hezekiah Oladipo Davies
Davies
Haas
Prince Ogunmade Davies
Davies
Oni
. Davies
H O
Harold Laski
Davies
Davies
Davies
Davies
Davies
Davies
Davies
Henry Kissinger
. Davies
Davies
HO
Davies
Oloye
Davies
Christian Davies


texts:
<mask>  ( ; born April 21, 1939) is a Catholic religious sister and a leading American advocate for the abolition of the death penalty. She is known for her best-selling book, Dead Man Walking (1993), based on her experiences with two convicts on death row for whom she served as spiritual adviser before their executions. In her book, she explored the effects of the death penalty on everyone involved. The book was adapted as a 1995 film of the same name, starring Susan Sarandon and Sean Penn. It was also adapted as an opera, first produced in 2000 by the San Francisco Opera. She served as the National Chairperson of the National Coalition to Abolish the Death Penalty from 1993 to 1995. She helped establish The Moratorium Campaign, seeking an end to executions and conducting education on the death penalty.Prejean also founded the groups SURVIVE to help families of victims of murder and related crimes. Early life and education
<mask> was born in Baton Rouge, Louisiana, the daughter of Augusta Mae (née Bourg; 1911–1993), a nurse, and Louis Sebastian Prejean (1893–1974), a lawyer. She joined the Sisters of Saint Joseph of Medaille in 1957. In 1962, she received a Bachelor of Arts in English and Education from St. Mary's Dominican College, New Orleans, Louisiana. In 1973, she earned a Master of Arts in religious education from Saint Paul University, an affiliated college of the University of Ottawa. She has been the Religious Education Director at St. Frances Cabrini Parish in New Orleans, the Formation Director for her religious community, and has taught junior and senior high school. Death row ministry
Her efforts began in New Orleans, Louisiana, in 1981.In 1982 an acquaintance asked her to correspond with convicted murderer Elmo Patrick Sonnier, held on death row in the Louisiana State Penitentiary, known as Angola. Sonnier had been sentenced to death by electrocution. She visited Sonnier in prison and agreed to be his spiritual adviser in the months leading up to his execution. The experience gave Prejean greater insight into the process involved in executions, for the convict, families, and others in the prison, and she began speaking out against capital punishment. At the same time, she founded Survive, an organization devoted to counseling the families of victims of violence. Prejean has since ministered to other inmates on death row and witnessed several more executions. She served as National Chairperson of the National Coalition to Abolish the Death Penalty from 1993 to 1995.Dead Man Walking
She published Dead Man Walking (1993), an account of her relationship with Sonnier and other inmates on death row, and the factors related to her growing opposition to the death penalty. The book was adapted for a 1995 feature film of the same name; she was portrayed by Susan Sarandon. Her book also was adapted as an opera of the same name, first produced by the San Francisco Opera in 2000. The libretto is by Terrence McNally and the music composed by Jake Heggie. It has also been adapted as a play of the same name, which was first produced in autumn 2003. For her book, she drew from her experiences with Sonnier and with the convict Robert Lee Willie. He had been sentenced to death after being convicted of kidnapping and murder in two attacks in May 1980.Prejean also explored the effects that conducting the death penalty has on attorneys, prison guards, other prison officials, and the families of both convicted murderers and their victims. Since then Prejean has worked with other men sentenced to death. In December 2010, Prejean donated all of her archival papers to DePaul University. Campaigns, book, and awards
In 1996, she was awarded the Laetare Medal by the University of Notre Dame, the oldest and most prestigious award for American Catholics. In 1999, Prejean formed Moratorium 2000, a petition drive that eventually grew into a national education campaign, The Moratorium Campaign, seeking to declare a moratorium to executions. It was initially staffed by Robert Jones, Theresa Meisz, and Jené O'Keefe. The organization Witness to Innocence, composed of death row survivors who were exonerated after being convicted for crimes they did not commit, was started under The Moratorium Campaign.Prejean wrote a second book, The Death of Innocents: An Eyewitness Account of Wrongful Executions (2004). She tells of two men, Dobie Gillis Williams and Joseph O'Dell, whom she accompanied to their executions. She believes that both men were innocent of the crimes for which they were convicted. The book also examines the recent history of death penalty decisions by the Supreme Court of the United States and the record of George W. Bush as Governor of Texas. In 1998, Prejean was given the Pacem in Terris Award, named after a 1963 encyclical letter by Pope John XXIII that calls on all people of good will to secure peace among all nations. Pacem in terris is Latin for "Peace on Earth." Prejean now bases her work at the death Penalty Discourse Network in New Orleans.She gives talks about the issues across the United States and around the world. She and her sister Mary Ann Antrobus have also been deeply involved at a center in Nicaragua called Friends of Batahola. In 2019 she wrote a memoir titled River of Fire: My Spiritual Journey. In it she talks about her spiritual journey leading her to engage in social justice work. Awards and recognition

Prejean has given commencement addresses to more than 50 colleges and universities around the world. 2013: Robert M. Holstein "Faith Doing Justice" Award from the Ignatian Solidarity Network
2006: Christopher Award
2002: NUI Galway Honorary Doctorate (LLD)
1998: World Pacem in Terris Award
1996: Pax Christi USA Pope Paul VI Teacher of Peace Award
1996: Laetare Medal

References

External links

 The Dead Man Walking School Theatre Project
 Angel on Death Row: Newspaper accounts of the crimes and executions of Patrick Sonnier and Robert Lee Willie, Public Broadcasting Service
 "Sister <mask>jean: The Real Woman Behind Dead Man Walking", by John Bookser Feister, St. Anthony Messenger, April, 1996
 "Would Jesus pull the Switch?" by Sister <mask>, C.S.J., Salt of the Earth 1997
 "Conversation with Sr. <mask>jean" by Marilyn Rodrigues, The Catholic Weekly August 17, 2003
 The National Review and Sr. <mask>jean, C.S.J., August 1, 2006
 "Blood on our Hands: An Interview with <mask>jean", by Shannon Presler, The Other Journal.com January 19, 2009
 Walk the Talk Show with Waylon Lewis: "Sister <mask>jean of Dead Man Walking Fame," May 2009
 "The Death Penalty Nun," 2006 video biography , Trinity Wall Street
 "Late Night Live - Dead Man Walking (1993 Australian radio broadcast)

1939 births
Living people
Roman Catholic activists
American Roman Catholic religious sisters and nuns
American anti-abortion activists
Sisters of Saint Joseph
American anti–death penalty activists
Saint Paul University alumni
People from Baton Rouge, Louisiana
Laetare Medal recipients
Prison reformers
DePaul University Special Collections and Archives holdings
University of Ottawa alumni
Catholics from Louisiana
20th-century Christian nuns
21st-century Christian nuns
21st-century American women

masks:
Helen Prejean
Helen Prean
Helen Pre
Helen Prejean
Helen Pre
Helen Pre
Helen Pre
Helen Pre


texts:
<mask> (September 10, 1908 – August 27, 1996) was an American archaeologist and a central figure in the study of the prehistory of the Great Plains. He was born in Newton, Kansas to a family of Mennonites. In 1939 he married Mildred Mott, a fellow archaeologist and ethnohistorian. <mask> died in 1996 in Boulder, Colorado, about one year after Mildred's death. Education

<mask> began studying at Bethel College in Newton, Kansas. In 1928, he transferred to the University of Arizona to study under archaeologist Byron Cummings and visiting professor William Morris Davis. In 1930 he received his BA from the University of Arizona.He then transferred to the University of Nebraska for a M.A. degree and studied under William Duncan Strong. In 1931 <mask> received his M.A. degree. His thesis utilized Strong's direct historical approach to studying Pawnee archaeological materials. During the next four field seasons he was involved with excavations under the University of Nebraska and the Nebraska State Historical Society. In 1934, he published his first report on the Medicine Creek site, under Nebraska State Historical Society archaeologist A. T. Hill.In 1932 <mask> went to the University of California, Berkeley for his Ph.D. He studied under Strong's mentor Alfred L. Kroeber. While at Berkeley, Kroeber steered <mask> into conducting ethnographic research with the Comanche. <mask>'s interest at the time, however, was leaning toward studying the effects that climate had on prehistoric populations. He was influenced by the fact that the dust bowl was occurring in the Midwest. In particular, he was interested in studying the effects of similar droughts on prehistoric people. Kroeber discouraged this subject, so <mask> pursued his interests under geographer Carl Sauer.In 1936 <mask> was the first person to receive a Ph.D. in anthropology with a specialization in archaeology from Berkeley. Career

After receiving his Ph.D., <mask> moved back to Nebraska and worked as an archaeologist for the Nebraska State Historical Society for one field season. In August 1936, he began his career with the Smithsonian Institution. His original position was Assistant Curator of Archaeology. Over the next 29 years, <mask> held numerous positions at the Smithsonian until his ultimate position of Senior Archaeologist. In 1976 <mask> retired from the Smithsonian but continued to remain active in research as Archaeologist Emeritus for the Institution. In the 1930s, <mask>, William Duncan Strong and A. T. Hill found archaeological evidence in Nebraska different from that of the prehistoric Central Plains and Woodland traditions.The evidence was attributed to a new culture called the Dismal River culture, or Dismal River aspect, for its location on the Dismal River basin, dated between 1650 and 1750 A.D. Among the positions that <mask> held was that of field director and party chief for the Smithsonian Missouri River Basin Surveys Project. The Missouri Basin Project was a separate division of the Smithsonian that existed for nearly 24 years beginning in 1946. The goal of the project was to survey the roughly  of the Missouri River Basin for archaeological remains that were to be affected by the construction of federal reservoirs. Although the project was technically a division of the Smithsonian, it was funded by a cooperative agreement between federal agencies such as the Bureau of Reclamation and the Army Corps of Engineers. During its time, the Interagency Archeological Salvage Program accomplished more archaeological recovery than any other river basin in the nation. The River Basin Project was eventually transferred to the National Park Service and led to the development of the Midwest Archeological Center.<mask> remains a key figure in archaeological studies. Because he never held an academic position he is important for shaping the image of the professional federal archaeologist. He has been referred to as "the professor without a classroom". Influences on archaeology

<mask> was influential to the study of prehistory for numerous reasons. Due to his experience with the Missouri Basin Project he developed a chronology of the Great Plains prehistoric cultural groups. One of his most used publications was Prehistoric Man on the Great Plains, which was widely read by both professional and amateur archaeologists. <mask> has also been cited as a central figure in the utilization of the direct historical approach for archaeology.This approach in archaeology focused on identifying cultural links between modern native groups with complexes found in the material record. <mask> explains his project:
"Here the task becomes one of linking the archaeological record with the documentary, of correlating late material culture complexes with the various tribal units known or thought to have inhabited certain localities". This tool for archaeologists has become especially important in recent times as a result of the effect of the Native American Graves Protection and Repatriation Act, which requires the identification of cultural affinity for repatriation of remains. <mask> undoubtedly influenced archaeological theory due to his focus on Plains ecology and human history. In "Primitive Man in the Boulder Area" <mask> discussed the need to study archaeological materials from a multidisciplinary approach. He cited archaeology, geology, climatology, and biology as useful disciplines for explaining the past in a more comprehensive and insightful manor than typically practiced. He also was a long advocate for the use of the scientific method in archaeology, stating:
…I hold that, whatever its ultimate goal, archaeology can progress surely only as its practitioners adhere to the method and attitude of science – in essence, the acceptance of observed and verifiable facts, the eschewing of unsupported speculations and personal dicta, and a circumspect tolerance of that for which the observational, experimental, or experiential evidence is not immediately at hand.These two views were inspiring to the direction that the new processual archaeology began to take in the 1960s. Awards

1991 Plains Anthropological Society—first Distinguished Service Award to <mask> and Mildred Mott Wedel
1986 Society for American Archaeology—Distinguished Service Award
1985 Kansas State University—Honorary Sc.D. degree
1972 University of Nebraska—Honorary Sc.D. degree
1971 Bethel College—Distinguished Alumnus Award
1965 Elected to the U.S. National Academy of Sciences
1947 Washington Academy of Sciences—Award for Distinguished Service in Biological Sciences

References

External links

 National Anthropological Archives and Human Studies Film Archives

1908 births
1996 deaths
People from Newton, Kansas
Archaeologists of California
University of Arizona alumni
University of Nebraska alumni
University of California, Berkeley alumni
Smithsonian Institution people
Bethel College (Kansas) alumni
20th-century American archaeologists

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Waldo Rudolph Wedel
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Glenn Thomas Jacobs (born April 26, 1967), better known by the ring name <mask>, is an American politician, actor, and professional wrestler. He has been the Republican Mayor of Knox County, Tennessee since 2018. He is currently signed to WWE. He began his professional wrestling career on the independent circuit in 1992, wrestling in promotions such as Smoky Mountain Wrestling (SMW) and the United States Wrestling Association (USWA), before joining the World Wrestling Federation (WWF, now WWE) in 1995. Jacobs played various characters until 1997, when he was repackaged as <mask>, a horror-themed personification of fire and juggernaut younger half-brother of The Undertaker and son of Paul Bearer. This "hellfire and brimstone" gimmick branches from acts of arson by The Undertaker as part of their characters' youth backstory. Jacobs would alternatively feud and team with The Undertaker as The Brothers of Destruction.Following his WWF debut, <mask> remained a pivotal component of the company's "Attitude Era" of the late 1990s and early 2000s, defeating the era's "poster boy" Stone Cold Steve Austin for the WWF Championship in his first pay-per-view (PPV) main event at King of the Ring in June 1998. He continued to headline PPV cards through 2018's Crown Jewel, and has appeared in more of such events than any other performer in WWF/WWE history until 2021, when surpassed by Randy Orton

Within WWE, <mask> is a three-time world champion (having held the WWF Championship, ECW Championship and World Heavyweight Championship once each) and a 12-time world tag team champion (having held the World Tag Team Championship, WCW Tag Team Championship and WWE Tag Team Championships with various partners). He is also a two-time Intercontinental Champion and a Money in the Bank winner, as well as the third man to complete WWE's Grand Slam. The last title <mask> won was the 24/7 Championship on September 16, 2019, the only title won under his real name. Veteran wrestler Ric Flair described <mask> as "the best in the world", while Big Show dubbed him "the best big man ever". <mask> holds the record for the most appearances in a Royal Rumble match at 20 as well as the highest cumulative total eliminations at 46. He headlined the WWE Hall of Fame Class of 2021.Outside of professional wrestling, Jacobs has made numerous guest appearances in film and on television, including the lead role in the 2006 WWE Studios production See No Evil and its 2014 sequel. He is also a longtime supporter of libertarian political causes. In March 2017, Jacobs announced that he was running for the mayoral seat of Knox County, Tennessee as a Republican. He went on to win the Republican primary election on May 1, 2018 and the general election on August 2, 2018. Early life
Jacobs was born in the Spanish town of Torrejón de Ardoz to a United States Air Force family that was stationed in Spain at the time of his birth. He grew up near St. Louis, Missouri, and attended high school in Bowling Green, Missouri, where he excelled in football and basketball. He went on to earn a degree in English literature at Northeast Missouri State University, where he played both basketball and football.Professional wrestling career

Early career (1992–1995)

Jacobs debuted in 1992 under the ring name "Angus King", wrestling for the Hannibal, Missouri-based Central States Wrestling Association (which was owned and run by his childhood friend Mark Morton). In December 1992, Jacobs appeared with the Memphis, Tennessee-based United States Wrestling Association (USWA) as "the Christmas Creature", an "evil Christmas character" who wore a garish costume (made by Jacobs' mother) featuring a green mask, candy cane-striped sleeves, and tinsel. The Christmas Creature unsuccessfully challenged Jerry Lawler for the USWA Unified World Heavyweight Championship before leaving USWA later that month. In March 1993, Jacobs made a one-off appearance with World Championship Wrestling, losing to Sting on an episode of WCW Saturday Night filmed in Macon, Georgia, under the ring name "Bruiser Mastino". Later that year, he relocated to Tampa, Florida to further his training. During his time in Florida, he wrestled a handful of matches for the International Championship Wrestling Alliance as "Sid Powers". After leaving Florida, Jacobs returned to the USWA as "Doomsday".In October 1993, Jacobs wrestled a dark match for the World Wrestling Federation under his real name at a WWF Superstars taping in Burlington, Vermont. In December 1993, Jacobs wrestled in Japan for Pro Wrestling Fujiwara Gumi under his real name. Jacobs began 1994 wrestling for the Central City, Kentucky-based Tri-State Wrestling promotion and the Indianapolis, Indiana-based Championship Wrestling from Indiana promotion as "Doomsday", as well as making a handful of further appearances with Pro Wrestling Fujiwara Gumi in Japan. In May 1994, Jacobs relocated to Puerto Rico to wrestle for the World Wrestling Council as "Doomsday", where he feuded with Invader 1. In November and December 1994, Jacobs wrestled for the Catch Wrestling Association in Bremen, Germany as "Spartacus", competing in its Catch Cup tournament. In January 1995, Jacobs was hired by Jim Cornette for his Morristown, Tennessee-based Smoky Mountain Wrestling (SMW) promotion, where he was named "Unabomb" (a reference to the Unabomber). He briefly teamed with Eddie Gilbert before forming a tag team with Al Snow named "the Dynamic Duo" and beginning a feud with the Rock 'n' Roll Express.In April 1995 at the Bluegrass Brawl III event, the Dynamic Duo defeated the Rock 'n' Roll Express in a coal miner's glove match for the SMW Tag Team Championship (Jacobs' first championship). They held the titles until July 1995, when they lost to the Thugs. Later that month, the feud between the Dynamic Duo and the Rock 'n' Roll Express culminated in a street fight at Summer Blast 1995, with the Rock 'n' Roll Express victorious. In August 1995 at the SuperBowl of Wrestling event, Jacobs lost to World Wrestling Federation wrestler The Undertaker, who was making a special appearance with SMW. Jacobs made his final appearance with SMW at the following month's Fire on the Mountain 1995 event, with the Thugs defeating the Dynamic Duo in a loser leaves town match. World Wrestling Federation / World Wrestling Entertainment / WWE

Early years (1995–1997)
Jacobs appeared with the World Wrestling Federation (WWF) as "Mike Unabomb" at the February 20, 1995 Raw taping, defeating Reno Riggins in a dark match. He wrestled intermittently as "Unabomb" through August.Jacobs made his first television appearance with the company as "Isaac Yankem, DDS", Jerry Lawler's private dentist, in a vignette on the June 26, 1995 episode of Raw. Placing emphasis on Jacobs' imposing height and weight, Yankem was portrayed as a monstrous figure whom Lawler had hired for the purpose of ridding the WWF of his longtime nemesis, Bret Hart. The character's in-ring debut occurred at a Superstars taping on August 15, where Jacobs lost to Hart by count-out. At that month's SummerSlam event, Yankem was disqualified when he hung Hart by twisting him in the top and middle ropes by his neck. He lost to Hart in a steel cage match in the main event of the October 16 episode of Raw and finally in a tag team match against Hart and Hakushi, in which he was partnered with Lawler on November 6. After his initial run with Hart, Jacobs was part of an unsuccessful team in an elimination match at November's Survivor Series and participated in the 1996 Royal Rumble match in January. The remainder of Yankem's televised run through April included losses to The Undertaker, Jake Roberts, Marc Mero and The Ultimate Warrior.Jacobs was used on a series of live events in Kuwait in May, as well as a September tour of South Africa, after which the Yankem gimmick was retired. In September 1996, play-by-play announcer Jim Ross introduced Jacobs as Diesel, and Rick Bognar as Razor Ramon, as part of a heavily criticized storyline mocking the departure of former employees Kevin Nash and Scott Hall respectively, while attempting to portray Ross as a disgruntled employee. The pair competed primarily as a tag team, losing a WWF Tag Team Championship match to titleholders Owen Hart and The British Bulldog at December's In Your House 12: It's Time. As Diesel, he lost to The Undertaker via disqualification in the main event of the December 22 edition of Superstars and defeated Marc Mero on Shotgun Saturday Night on January 11, 1997. Diesel and Ramon last appeared on television at the 1997 Royal Rumble, where Jacobs was the third-to-last participant. Jacobs continued to work sporadic live events as Diesel through April. In mid-1997, Jacobs briefly returned to the United States Wrestling Association as "Doomsday", winning the USWA Heavyweight Championship.Post-debut drama and emergence of <mask> (1997–1998)
In April 1997, the WWF "slowly and meticulously" began building up to the debut of Jacobs' new character of <mask>:  a horror-themed juggernaut and hellish personification of everything fire. The character's theme and persona is rooted in malevolent acts of arson by his older half-brother, The Undertaker, that occurred during their youth. Rounding out his "Hellfire and Brimstone" gimmick, <mask> was combined with a specialty match personalized to him, dubbed the "Inferno match". At In Your House 14: Revenge of the 'Taker, The Undertaker launched a fireball into the face of his former manager, Paul Bearer, who had previously had his protégé Mankind do the same to The Undertaker prior to the event. On the May 12 episode of Raw, Mankind reintroduced Bearer, who attempted to reunite with Undertaker after a long period of mutual hostility, using the ultimatum of revealing The Undertaker's "deepest, darkest secret". When Undertaker continually refused to once again align with Bearer, Bearer began tormenting him by telling him that his long-lost brother, <mask> (later revealed as Bearer's illegitimate son and the Undertaker's half-brother), was coming to the WWF to challenge him. In the ensuing months, Bearer implied that The Undertaker had murdered his family by starting a fire at their funeral home, except for <mask>, who was left physically and mentally scarred by the event.Undertaker claimed that <mask>, a "pyromaniac", was the one who started the fire and could not possibly have survived (however, in October 1998 Undertaker confessed to purposefully burning down the home in attempt to murder <mask>). Jacobs made his re-debut as <mask> at Badd Blood: In Your House on October 5, 1997, by using The Undertaker's signature "Tombstone Piledriver" to cost him the victory in the first Hell in a Cell match against Shawn Michaels. In keeping with the notion that <mask> had been burned and scarred by the fire—and to conceal Jacobs' identity—the character wore a mask, sported long hair, and wore red and black ring attire that almost covered his entire body. <mask> and The Undertaker feuded with one another over the following year, during which time their history vis-à-vis one another was expounded. Jacobs won his first match as <mask> against Mankind at Survivor Series. The Undertaker initially refused to face him, claiming he had promised his parents he would never do harm to his own "flesh and blood". After what was thought to be a brief partnership, <mask> betrayed The Undertaker by costing him the WWF Championship, <mask> interfering in The Undertaker's title match against Shawn Michaels at the Royal Rumble.After the match, <mask> locked Undertaker in a casket and set it on fire. After a couple months of absence, Undertaker resurrected on an episode of RAW, in which he was reproduced from a coffin that was struck by lightning, in this moment furiously challenging <mask>. The Undertaker defeated <mask> at WrestleMania XIV on March 29. After the match, <mask> and Paul Bearer attacked The Undertaker. They continued to feud until Unforgiven: In Your House on April 26, when The Undertaker defeated <mask> in the first ever Inferno match. In this match, Bearer tried to help <mask> by attacking Undertaker, but as <mask> was retreating backstage, Vader forced <mask> back towards the ring, and The Undertaker attacked them both by jumping over the ring ropes surrounded by fire before setting <mask>'s right arm on fire. At Over the Edge: In Your House, <mask> defeated Vader in a Mask vs.Mask match. On the June 1 episode of Raw Is War, <mask> defeated The Undertaker to become the number one contender to the WWF Championship. At the King of the Ring, <mask> defeated Stone Cold Steve Austin in a First Blood match following interferences by Mankind and The Undertaker to win the WWF Championship. <mask> lost the title back to Austin the following night on Raw Is War. The Brothers of Destruction (1998–2001)

<mask> then formed a tag team with Mankind, with whom he won the WWF Tag Team Championship twice. After losing the titles and turning on Mankind, <mask> allied with The Undertaker, with the duo being known as The Brothers of Destruction. At Breakdown: In Your House, <mask>, The Undertaker, and Stone Cold Steve Austin competed in a triple threat match for Austin's WWF Championship; <mask> and Undertaker were prohibited from pinning each other, so they pinned Austin at the same time.The half-brothers fought one another for the vacant WWF Championship at Judgment Day: In Your House, with the match ending in a no contest when special guest referee Austin counted a double pinfall and declared himself the winner; during the match, The Undertaker betrayed <mask> for Paul Bearer. At Rock Bottom: In Your House, <mask> interfered in the Buried Alive match between Austin and The Undertaker, attacking Undertaker and costing him the match. As a result, The Corporation had <mask> committed to an insane asylum. In December, <mask> joined The Corporation to stay out of the insane asylum. During this time, <mask> aligned himself with Chyna and feuded with Triple H. At WrestleMania XV, <mask> turned face after being betrayed by Chyna and thrown out of The Corporation. <mask> then formed a tag team with X-Pac and acquired a girlfriend, Tori. While teaming with X-Pac, <mask> evolved from being mute to aided speech through an electrolarynx to speaking unaided.He also became associated with D-Generation X (DX), the faction of which X-Pac was a member. His first unaided words were the DX slogan "suck it". The duo won the WWF Tag Team Championship twice. The tag team broke apart when X-Pac turned on <mask> and rejoined DX. <mask> and X-Pac then engaged in a lengthy feud against each other, which was exacerbated in early 2000, when Tori betrayed <mask> and joined X-Pac and DX, leading to <mask> briefly reuniting with Paul Bearer. The former partners' feud eventually ended at WrestleMania 2000, where <mask> teamed with Rikishi to defeat X-Pac and Road Dogg. <mask> returned on the May 29 episode of Raw, when he helped The Undertaker and The Rock fight off the McMahon-Helmsley Faction.His involvement in this feud culminated in a main event match at King of the Ring against Vince and Shane McMahon, and then-champion Triple H. The Undertaker and <mask>'s rivalry resurfaced during the match, but they patched their relationship up soon after. <mask> later turned heel by assaulting The Undertaker, leading to a match between the two at SummerSlam. The match ended when The Undertaker removed <mask>'s mask, causing him to flee the ring, covering his exposed face. <mask> stayed in contention for the WWF Championship for the remainder of the year and ended 2000 in a feud with Chris Jericho; <mask> defeated him at Survivor Series and again at Rebellion, but he ultimately lost to Jericho in a Last Man Standing match at Armageddon. <mask> turned face once again by reforming his alliance with The Undertaker immediately after the Royal Rumble in which he eliminated 11 wrestlers and was the runner-up, after being eliminated by Stone Cold Steve Austin. In early 2001, <mask> competed for the Hardcore Championship, defeating Raven for the title at WrestleMania X-Seven in a triple threat match that also featured Big Show, later losing the title to Rhyno on an episode of SmackDown!. <mask> and The Undertaker began teaming as The Brothers of Destruction, and in the course of the year they feuded with Edge and Christian, Rikishi and Haku, and The Two-Man Power Trip.At Judgment Day, <mask> defeated Triple H to win the Intercontinental Championship. <mask> lost the title to Albert on an episode of SmackDown! following interference from Diamond Dallas Page. During The

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