A state has self-government, or is part of a larger self-governing whole (like a Federal government).
A colony is ruled by an outside power, and does not have the power to make its own laws.
Answer:
* Each church was cut from a solitary bit of rock to represent spirituality and humility. Christians inspires most of the features with Biblical names even Lalibela's river is known as the River Jordan
Explanation:
Lalibela is a town in Lasta Amhara Area, Ethiopia acclaimed for its rock-cut solid holy places. The entire of Lalibela is a huge relic of the middle age and post-archaic human progress of Ethiopia. Lalibela is perhaps the holiest city, second just to Axum, and a focal point tourism. In contrast to Axum, the number of inhabitants in Lalibela is totally Ethiopian Customary Christian.
Ethiopia was probably the earliest country to receive Christianity in the principal half of the fourth century, and its authentic roots date to the hour of the Missionaries. The houses of worship themselves date from the seventh to thirteenth century, and are generally dated to the rule of the Zagwe ruler Gebre Mesqel Lalibela.
The design and names of the significant structures in Lalibela are broadly acknowledged, particularly by nearby church, to be an emblematic portrayal of Jerusalem. This has driven a few specialists to date the current church structures to the years following the capture of Jerusalem in 1187 by the Muslim chief Saladin.
(1 Crime) an action or omission that constitutes an offense that may be prosecuted by the state and is punishable by law
(2 Criminal law) a system of law concerned with the punishment of those who commit crimes.
(3 civil law) the system of law concerned with private relations between members of a community rather than criminal, military, or religious affairs
(4 common law) the part of English law that is derived from custom and judicial precedent rather than statutes. Often contrasted with statutory law
(5 precedent) an earlier event or action that is regarded as an example or guide to be considered in subsequent similar circumstances
(6 constitutional law) relating to an established set of principles governing a state.
(7 appeal) apply to a higher court for a reversal of the decision of a lower court.
(8 jurisdiction) the official power to make legal decisions and judgments.
(9 district courts) a state of federal trial court.
Hope this helps
Do the rest your self
Here is some information to help youWhy Do Priests Need Philosophy?
DECEMBER 27, 2014 BY FR. JAMES V. SCHALL, SJ
When he (Aquinas) was not sitting, reading a book, he walked round and round the cloister, and walked fast and even furiously, a very characteristic action of men who fight their battles in the mind. (G. K. Chesterton, St. Thomas Aquinas.) 1
Here we are touching on what is the most important difference … between Christianity on the one hand, and Islam as well as Judaism on the other. For Christianity, the sacred doctrine is revealed theology; for the Jew and the Muslim, the sacred doctrine is, at least primarily, the legal interpretation of the Divine Law. The sacred doctrine in the latter sense has to say the least, much less to do with philosophy than the sacred doctrine in the former sense. It is ultimately for this reason that the status of philosophy was, as a matter of principle, much more precarious in Judaism and in Islam than in Christianity: in Christianity, philosophy became an integral part of the officially recognized and even required training of the student of the sacred doctrine. (Leo Strauss, Persecution and the Art of Writing.) 2
Over the years, I have been invited to speak at a number of seminaries—to St. Charles in Philadelphia, to Notre Dame in New Orleans, to the seminary in Bridgeport, to St. Patrick’s in Menlo Park, and I once taught at the Gregorian University in Rome. Looking back on my own studies, I have often considered the three years we spent in philosophical studies at Mt. St. Michael’s in Spokane to be the most interesting and formative ones of my many years of clerical and academic studies. In recent years, I have heard a number of professors in Catholic colleges tell me, though this is by no means universal, that much more real faith and theology exist in the philosophy department than in the theology or religious studies departments of their school. An army chaplain also told me recently that a Catholic chaplain has an advantage over the protestant chaplain who relies on scripture alone to explain everything. Very often the problem is one of reason and good sense, one that is more amenable to reason than to faith, as such. It belongs to Catholicism to respect both reason and revelation as if they belonged together, which they do.
Here I want to talk about philosophical studies for the priesthood. I take as my models Msgr. John Whipple and Msgr. Robert Sokolowski, both diocesan priests in the school of philosophy at the Catholic University of America, both good priests and fine scholars. But first I would like to recall the lecture that I gave at the Bridgeport seminary several years ago. It was later published as an appendix to my book, The Life of the Mind. The lecture was called “Reading for Clerics.” In 2011, at the Theological College at the Catholic University of America, I gave a talk, entitled “Liberal Education and the Priesthood.” It was later published in the Homiletic & Pastoral Review.3
In both of these lectures, I wanted to point out something that I learned in a most graphic way from C. S. Lewis’ book, An Experiment in Criticism.4 The philosophic enterprise begins, I suppose, when we first take seriously the admonition of the Delphic Oracle. Socrates often quoted it, namely, that we should “know ourselves.” To “know ourselves” also means taking up Socrates’ other famous admonition, in the Apology, that “the unexamined life is not worth living.” But let us suppose that we, in fact, do know and examine ourselves, clearly no mean feat, as it is so easy to deceive ourselves about ourselves. Even with a good insight into ourselves, we still would not know much, even if we were Aquinas who seemed to know just about everything. We all remember that shortly before St. Thomas died, he stopped writing. He looked at all that he had written and realized that, compared to God, all he knew was “but straw,” as he quaintly put it.
We could go two ways with this incident from Aquinas. We could decide that it was not worth the effort if, after a lifetime of study, we knew very little even about our specialties, let alone about ourselves and others. Or, as is much the better way, we could be delighted in knowing what we did learn, however minimal it might be, compared to everything out there available to be known.
No, I would not expect the borders of a gerrymandered district to appear on a map as a rectangle of circle or some other recognizable shape because first of all, geographic shapes cannot be compared to simple geometric shapes and a “gerrymandered” district would have an odd and bizarre shape, just like what happened when Gov. Elbridge Gerry redrew the Senate districts map – it looked like a salamander.
