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9:39
Entire sermon at *******blip.tv/file/2972521 Joseph was a man who understood and embraced his part in God's big picture. Do you know what God is doing in your life? Be a part of God's redemptive plan by giving Him permission to borrow your life and infuse it with His grace. Sermon based on Matt 1:18-25. Recorded Sunday, December 13, 2009, 11 a.m.
15 Dec 2009
150
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9:26
Entire sermon at *******blip.tv/file/3022547 The miracle birth of Jesus was part of God's plan to restore His relationship with us that had been broken by sin. Learn how we are now part of God's story of love and favor to us. Sermon based on Luke 2:1-14. Recorded Sunday, December 27, 2009, 9:15 a.m.
29 Dec 2009
149
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9:59
In this darker side of the Christmas story, we learn that Herod had reason to be afraid of the Child born in Bethlehem. No one who ever came in contact with Jesus would be the same. Do you want to be in the same place in 2011 that you are now with the living Lord of history? Sermon based on Matt 2:13-15; 19-23. Recorded Sunday, January 3, 2010, 11 a.m.
5 Jan 2010
169
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9:17
Entire sermon at *******blip.tv/file/3072899 As Christians we are sometimes crossways with the world. Our happiness comes as a result of the denial of our own strength and complete faith in God. Learn how the growth in your faith brings true joy. Sermon based on Luke 9:23-26. Recorded Sunday, January 10. 2010, 9:15 a.m.
12 Jan 2010
88
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8:55
Entire sermon at *******blip.tv/file/3102395 In the first of the series about Jonah, who is the "Rebel Without a Clue," we learn what happens when you say "no" to God. Would you like to learn how to get over yourself and be humbly obedient to God? Sermon based on Jonah 1. Recorded Sunday, January 17, 2010, 9:15 a.m.
19 Jan 2010
168
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9:57
Entire sermon at *******blip.tv/file/3130837 In Part 2 of the Rebel Without a Clue series, Jonah learns that he can run but he cannot hide from God. How do you respond when you are out of options like Jonah? Find out how a heart of faith in Jesus will lift you up to the place God wants you to be. Sermon based on Jonah 2. Recorded Sunday, January 24, 2010, 11 a.m.
26 Jan 2010
158
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6:21
Website *******www.christian******* Facebook *******www.facebook****/christianinstitute Twitter *******twitter****/christianorguk YouTube *******www.youtube****/christianorguk In Scotland, a man who wrote sectarian hate comments on Facebook has been jailed, leading to fresh doubts about whether new laws are really needed -- Bishop Joseph Devine is the latest in a string of Roman Catholic leaders to speak out against redefining marriage -- 'Reform', a group within the Church of England, has called on the church to be more outspoken about the plans to redefine marriage -- Sir Cliff Richard has voiced his support for redefining marriage, and also intimated that he backs euthanasia -- Lord Eden has spoken out against the content of sex education resources which are being used with Primary School children as young as five -- the Welsh Government has said that smacking will not be banned in the country during the lifetime of the current Assembly -- Jerry Springer the Opera, an offensive anti-Christian shock show, is set to go on stage in Dublin -- and Chelsea footballer David Luiz was seen praying for team mate Fernando Torres live on TV just prior to the kick-off of the club's Champions League match this week.
25 Oct 2011
553
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1:58
*******www.fatherdave**** A review of Father Dave's 120 Round Box-a-thon, World Record Event Youth Center Fundraiser. With footage from The Project, Breakfast, Sunrise, Fox Sports, The Sydney Morning Herald. Photo's by Stretch Fowler and music by Mordechai. The event on April 1st, 2012, in Dulwich Hill, Sydney Australia was a success in all areas. *******www.fatherdave****
10 Jul 2012
241
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1:16
Irish born Andrew George Scott would have his final wish granted 115 years after his death. Engineer, soldier, trainee priest, and later bank robber. He would find himself in circumstances and a situation out of his control. This would lead him to become one of Australia’s most notorious outlaws “Captain Moonlight”. It is his relationship with a fellow inmate and later gang member James Nesbitt that would capture the imagination of modern historians
2 Dec 2017
356
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9:05
Anglican Priest 'Fighting Father Dave' - Christian martial arts master - is the only Australian in Holy Orders to have kickboxed for a title and boxed in the ring professionally. Dave is a parish priest and manager of Father Dave's Fight Club'.
28 May 2007
885
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2:52
Anglican Priest 'Fighting Father Dave' - Christian martial arts master - is the only Australian in Holy Orders to have kickboxed for a title and boxed in the ring professionally. Dave is a parish priest and manager of Father Dave's Fight Club'.
28 May 2007
465
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2:21
This is the very first issue of this rare & private Live video of The Lord’s Prayer, originally composed by Albert Hay Malotte and rendered quite famous through Mario Lanza, who offered a wonderful & magic unforgettable interpretation of this aria in his movie “Because you’re mine”. This new current version you’re listening shows an original musical arrangement for symphonic orchestra, piano, male chorus & solo voice. It was specially composed for and sung during the celebration of a marriage in Switzerland on July 31, 1999. The Lord's Prayer, also known as the Our Father or Pater noster, is probably the best-known prayer in Christianity. On Easter Sunday 2007 it was estimated that 2 billion Protestant, Catholic, and Eastern Orthodox Christians read, recited, or sang the short prayer in hundreds of languages in houses of worship of all shapes and sizes. Although many theological differences and various modes and manners of worship divide Christians, according to Fuller Seminary professor Clayton Schmit "there is a sense of solidarity in knowing that Christians around the globe are praying together, and these words always unite us. Two versions of it occur in the New Testament, one in the Gospel of Matthew 6:9–13 as part of the discourse on ostentation, a section of the Sermon on the Mount, and the other in the Gospel of Luke 11:2–4. The prayer's absence from the Gospel of Mark (cf. the Prayer for forgiveness of 11:25–26), taken together with its presence in both Luke and Matthew, has caused many scholars who accept the Q hypothesis (as opposed to Proto-Matthean theory) to conclude that it is a quotation from the Q document, especially because of the context in Luke's presentation of the prayer, where many phrases show similarity to the Q-like Gospel of Thomas. The context of the prayer in Matthew is as part of a discourse attacking people who pray simply for the purpose of being seen to pray. Matthew describes Jesus as instructing people to pray after the manner of this prayer. Taking into account the prayer's structure, flow of subject matter and emphases, many interpret the Lord's Prayer as a guideline on how to pray rather than something to be learned and repeated by rote. Some disagree, suggesting that the prayer was intended as a specific prayer to be used. The New Testament reports Jesus and the disciples praying on several occasions; but as it never describes them actually using this prayer, it is uncertain how important it was originally viewed as being. There are several different translations of the Lord's Prayer. One of the first texts in English is the Northumbrian translation from around 650. The three best-known in English speaking groups are The English translation in the 1662 Anglican Book of Common Prayer (BCP) The translation of the English Language Liturgical Consultation (ELLC), an ecumenical body The Latin version used in the Roman Catholic Church In three of the texts given below, the square brackets indicate the doxology with which the prayer is often concluded. This is not included in critical editions of the New Testament, such as that of the United Bible Societies, as not belonging to the original text of Matthew 6:9–13, nor is it always part of the Book of Common Prayer text. The Roman Catholic form of the Lord's Prayer never ends with it. Our Father, which art in Heaven, Hallowed be thy Name. Thy Kingdom come. Thy will be done, in earth as it is in Heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation; But deliver us from evil. For thine is the Kingdom, and The power, and the Glory, For ever. Amen. Variants of the 1662 BCP version (first column) are also in use. In the 1928 edition of the Church of England Prayer Book, "which" was changed to "who," "in earth" to "on earth," and "them that" to "those who" and this version is widely known. The Eastern Orthodox Churches also use a modified version of this form of the Our Father in their English services. Some non-Christian groups, such as religious science sometimes use the prayer also, often with modified wording, such as replacing the word "evil" with "error." Though Matthew 6:12 uses the term debts, the 1662 version of the Lord's Prayer uses the term trespasses, while ecumenical versions often use the term sins. The latter choice may be due to Luke 11:4, which uses the word sins, while the former may be due to Matthew 6:12 (immediately after the text of the prayer), where Jesus speaks of trespasses. As early as the third century, Origen used the word trespasses (παραπτώματα) in the prayer. Though the Latin form that was traditionally used in Western Europe has debita (debts), most English-speaking Christians (except Presbyterians and others of the Reformed tradition), use trespasses. The Established Presbyterian Church of Scotland follows the version found in Matthew 6 in the Authorized Version (known also as the King James Version), which in the prayer uses the words "debts" and "debtors." Roman Catholics usually do not add the doxology "For Thine is the kingdom, power, and glory, forever and ever." However, this doxology, in the form "For the kingdom, the power, and the glory are yours, now and for ever," is used in the Catholic Mass, separated from the Lord's Prayer by a prayer, spoken or sung by the priest, that elaborates on the final petition, "Deliver us from evil." In the 1975 ICEL translation, this prayer reads: "Deliver us, Lord, from every evil, and grant us peace in our day. In your mercy keep us free from sin and protect us from all anxiety as we wait in joyful hope for the coming of our Savior, Jesus Christ." All these versions are based on the text in Matthew, rather than Luke, of the prayer given by Jesus: Matthew 6:9–13 (KJV) After this manner therefore pray ye: Our Father which art in Heaven, Hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in Heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen. Luke 11:2–4 (KJV) And he said unto them, When ye pray, say, Our Father which art in Heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in Heaven, so in earth. Give us day by day our daily bread. And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil. "Our Father, which art in Heaven" The opening pronoun of Matthew's version of the prayer—our—is plural, which is viewed by many as a strong indication that the prayer was intended for communal, rather than private, worship. Together, the first two words—Our Father—are a title used elsewhere in the New Testament, as well as in Jewish literature, to refer to God. This is most likely the intent of the prayer. "Hallowed be thy Name" Having opened, the prayer begins in the same manner as the Kaddish, hallowing the name of God, and then going on to express hope that God's will and kingdom will happen. In Judaism the name of God is of extreme importance, and honouring the name central to piety. In that era names were not simply labels, but were seen as true reflections of objects' nature. Therefore, when the prayer seeks to hallow God's name, it was seen as equivalent to actually hallowing God. Hallowed is the passive voice and future tense, which to some makes it unclear how this hallowing is meant to occur. One interpretation is that this is a call for all believers to honour God's name. Those who see the prayer as primarily eschatological understand the prayer to be an expression of desire for end times when God's name, in the eyes of those carrying out the prayer, would be universally honoured. "Thy kingdom come" The request for God's kingdom to come is usually interpreted as a reference to the belief, common at the time, that a Messiah figure would bring about a Kingdom of God. Some scholars have argued that this prayer is pre-Christian and was not designed for specifically Christian interpretation. Many evangelicals see it as quite the opposite—a command to spread Christianity. "Thy will be done, in earth as it is in Heaven" The prayer follows with an expression of hope for God's will to be done. This expressing of hope can be interpreted in different ways. Some see it as an addendum to assert a request for Earth to be under direct and manifest divine command. Others see it as a call on people to submit to God and his teachings. In the Gospels, these requests have the added clarification in earth, as it is in Heaven, an ambiguous phrase in Greek which can either be a simile (i.e., make earth like Heaven), or a couple (i.e., both in Heaven and earth), though simile is the most common interpretation. "Give us this day our daily bread" The more personal requests break from the similarity to the Kaddish. The first concerns daily bread. What this means is slightly obscure, since the word that is normally translated as daily—ἐπιούσιος epiousios—is almost a hapax legomenon, occurring only in Luke and Matthew's versions of the Lord's Prayer, and in an Egyptian accounting book, with no other surviving written citations. Daily bread appears to be a reference to the way God provided manna to the Israelites each day while they were in the wilderness, as in Exodus 16:15–21. Since they could not keep any manna overnight, they had to depend on God to provide anew each morning. Etymologically epiousios seems to be related to the Greek word ousia, meaning substance. Early heterodox writers connected this to Eucharistic transubstantiation. Modern scholars tend to reject this connection on the presumption that Eucharistic practise and the doctrine of transubstantiation both developed later than Matthew was written. Protestants concur since they reject belief in transubstantiation. Epiousios can also be understood as existence, i.e., bread that was fundamental to survival. In the era, bread was the most important food for survival. However, scholars of linguistics consider this rendering unlikely since it would violate standard rules of word formation. Koine Greek had several far more common terms for the same idea. The usage of epiousios in the Egyptian papyrus is in the sense of for tomorrow. That is more clearly stated in the wording used by the Gospel of the Nazoraeans for the prayer. Therefore, the common translation is daily, a translation conveniently close in meaning to the other two possibilities as well. Those Christians who read the Lord's Prayer as eschatological view epiousios as referring to the second coming—reading for tomorrow (and bread) in a metaphorical sense. Most scholars disagree, particularly since Jesus is portrayed throughout Luke and Matthew as caring for everyday needs for his followers, particularly in the bread-related miracles that are recounted. "And forgive us our trespasses, as we forgive them that trespass against us" After the request for bread, Matthew and Luke diverge slightly. Matthew continues with a request for debts to be forgiven in the same manner as people forgive those who have debts against them. Luke, on the other hand, makes a similar request about sins being forgiven in the manner of debts being forgiven between people. According to literal translation of the Greek, the debts are financial debts. However, in Aramaic, the word for debt can also mean sin. The difference between Luke and Matthew's wording could be explained by the prayer about which they were writing was originally written in Aramaic. It is generally accepted that the request is talking about forgiveness of sin, rather than merely loans. This is the traditional interpretation, although some groups read it literally as a condemnation of all forms of lending. Asking for forgiveness from God was a staple of Jewish prayers. It was also considered proper for individuals to be forgiving of others, thus requiring the sentiment expressed in the prayer would have been a common one of the time. "And lead us not into temptation" Interpretations of the penultimate petition of the prayer—not to be led by God into peirasmos—vary considerably. Peirasmos can mean temptation, or just test of character. Traditionally it has been translated temptation. Since this would seem to imply that God leads people to sin, individuals uncomfortable with that implication read it as test of character. There are generally two arguments for this reading. First, it may be an eschatological appeal against unfavourable last judgement, though nowhere in literature of the time, not even in the New Testament, is the term peirasmos connected to such an event. The other argument is that it acts as a plea against hard tests described elsewhere in scripture, such as those of Job. Yet, this would depart heavily from Jewish practice of the time when pleas were typically made, during prayer, to be put through such tests. "But deliver us from evil" Translations and scholars are divided over whether the evil mentioned in the final petition refers to evil in general or the devil in particular. The original Greek is quite vague. In earlier parts of the Sermon on the Mount, in which Matthew's version of the prayer appears, the term is used to refer to general evil. Later parts of Matthew refer to the devil when discussing similar issues. However, the devil is never referred to as the evil in any Aramaic sources. While John Calvin accepted the vagueness of the term's meaning, he considered there to be little real difference between the two interpretations, and therefore of no real consequence. "For thine is the kingdom, and the power, and the glory, for ever. Amen" The doxology of the prayer is not contained in Luke's version, nor is it present in the earliest manuscripts of Matthew. The first known use of the doxology (in a less lengthy form) as a conclusion for the Lord's Prayer is in the Didache. In it are at least ten different versions among the early manuscripts before it seems to have standardized. Jewish prayers at the time had doxological endings. The doxology may have been originally appended for use during congregational worship. If so, it could be based on 1 Chronicles 29:11. Most scholars and many modern translations do not include the doxology except in footnotes. Nevertheless, it remains in use liturgically in Eastern Christianity and among Protestants. A minority, generally fundamentalists, posit that the doxology was so important that early editions neglected it due to its obviousness, though several other quite obvious things are mentioned in the Gospels. A map of European languages (1741) had the first verse of the Lord's Prayer put in every language. Since the publication of the Mithridates books, translations of the prayer have often been used for a quick comparison of languages, primarily because most earlier philologists were Christians, and very often priests. Due to missionary activity, one of the first texts to be translated between many languages has historically been the Bible, and so to early scholars the most readily available text in any particular language would most likely be a partial or total translation of the Bible. For example, the only extant text in Gothic, a language crucial in the history of Indo-European languages, is Codex Argenteus, the incomplete Bible translated by Wulfila. This tradition has been opposed recently from both the angle of religious neutrality and of practicality: the forms used in the Lord's Prayer (many commands) are not very representative of common discourse. Philologists and language enthusiasts have proposed other texts such as the Babel text (also part of the Bible) or the story of the North Wind and the Sun. In Soviet language sciences the complete works of Lenin were often used for comparison, as they were translated to most languages in the 20th century. Latin version The Latin version of this prayer has had cultural and historical importance for most regions where English is spoken. The text used in the liturgy (Mass, Liturgy of the Hours, etc.) differs slightly from that found in the Vulgate and probably pre-dates it. The doxology associated with the Lord's Prayer is found in four Vetus Latina manuscripts, only two of which give it in its entirety. The other surviving manuscripts of the Vetus Latina Gospels do not have the doxology. The Vulgate translation also does not include it, thus agreeing with critical editions of the Greek text. In the Latin Rite liturgies, this doxology is never attached to the Lord's Prayer. Its only use in the Roman Rite liturgy is in the Mass as revised after the Second Vatican Council. It is there placed not immediately after the Lord's Prayer, but instead after the priest's prayer, Libera nos, quaesumus..., elaborating on the final petition, Libera nos a malo (Deliver us from evil). Relation to Jewish prayer There are similarities between the Lord's Prayer and both Biblical and post-Biblical material in Jewish prayer. "Hallowed be thy name" is reflected in the Kaddish. "Lead us not into sin" is echoed in the "morning blessings" of Jewish prayer. A blessing said by some Jewish communities after the evening Shema includes a phrase quite similar to the opening of the Lord's Prayer: "Our God in heaven, hallow thy name, and establish thy kingdom forever, and rule over us for ever and ever". Malotte graduated from Tioga High School and sang at Saint James Episcopal Church in Philadelphia as a choir boy. He studied with Victor Herbert, W. S. Stansfield, and later in Paris with Gordon Jacob. His career as an organist began in Chicago where he played for silent pictures and later concertized throughout the US and Europe. During World War II he held the rank of Captain in the Special Services for two years while he toured with the USO and entertained troops in New Guinea, Australia and Europe. At one point he sponsored his own troup of entertainers that included Judith Anderson, Ann Triola and Helen McClure Preister. Malotte was an amateur pilot, avid golfer and even boxed with Jack Dempsey in Memphis, Tennessee. He spent most of his career as a composer in Hollywood. Malotte composed a number of film scores, including mostly uncredited music for animations from the Disney studios. Although two movies for which he composed scores won best Short Subject Academy Awards (Ferdinand the Bull in 1939 and The Ugly Duckling in 1940), he is best remembered for a setting of the Lord's Prayer. Written in 1935, it was recorded by the baritone John Charles Thomas, and remained highly popular for use as a solo in churches and at weddings in the US for some decades. He composed a number of other religious pieces, including settings of the Beatitudes and of the Twenty-third Psalm which have also remained popular as solos. His secular songs, such as "Ferdinand the bull" (from the Disney animated short of the same name), "For my mother" (a setting of a poem by 12-year-old Bobby Sutherland) and "I am proud to be an American" are less well remembered. Some of his works are collected in the library of the University of California Los Angeles and the Library of Congress. In addition, Malotte wrote uncredited stock music for many other films in the 1930s and early 1940s, including twenty-two of the Disney Silly Symphonies and other shorts such Little Hiawatha as well as Ferdinand the Bull. He also composed cantatas, oratorios, musicals and ballets. Malotte owned Apple Valley Music. Tags: Almighty God pray praying religion religious Christian Christians Christianity love hereafter paradise theology theological Jesus spiritual spirituality faith catholic Catholicism Anglican belief believe believing croyance croire Jesus Christ spiritual spirituality Theology Mario Lanza song vocal Gospel praise the Lord Albert Hay Malotte The Lord's Prayer Christian God Jesus pray theology religious Mario Lanza Syr Maestro Sir Reginald Mother Teresa Vatican Pope popes Benedict XVI Benoît XVI Benedictus XVI John Paul II Jean-Paul II Jean Paul II missionary missionaries of Charity missionaire missionnaire de la charité chrétien chrétiens chrétienne chrétiennes chrétienté résurrection âme soul Seele Seele élévation de l’âme Padre nostro fede religione religioso Vaticano God Lord Jesus Christ pray religion religious Christian Christians theology theological spiritual spirituality faithCatholic Prayer God Lord Christians Power Mother Teresa Mère Teresa Theresa Calcutta music musical opera operatic chant cantique cantical lyrique recueillement adoration choeur chorus vocal voce bel canto melody melodie melodia Saint ST holy holiness blessing blessings bless blessed benediction benedictions benedetto benedetta benedizione heilig Heiligkeit transcend transcendance
21 Jun 2007
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3:50
*******www.orange-order****** *******www.royalblack**** Calebs Royal Line RBP 291 Annual Church Parade 2008 - in Magherafelt, County Londonderry / Derry, Northern Ireland - this year to St Swithins Parish Church ( Church Of Ireland ( Anglican / Episcopal )) accompanied by Aughagaskin Flute Band playing `When The Roll Is Called Up Yonder` - Sunday 8th June 2008. Distributed by Tubemogul.
9 Jun 2008
412
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2:06
Stations of the Cross (or Way of the Cross; in Latin, Via Crucis; also called the Via Dolorosa or Way of Sorrows, or simply, The Way) refers to the depiction of the final hours (or Passion) of Jesus, and the devotion commemorating the Passion. The tradition as chapel devotion began with St. Francis of Assisi and extended throughout the Roman Catholic Church in the medieval period. It is less often observed in the Anglican and Lutheran churches. It may be done at any time, but is most commonly done during the Season of Lent, especially on Good Friday and on Friday evenings during Lent.
6 Apr 2010
2205
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2:38
Critics lashed out at an Anglican bishop when he warned that Muslims in England are setting up no-go areas and non-Muslims enter at their own risk. The response was stated that no-go areas do not exist. But is that true? Distributed by Tubemogul.
30 Jun 2008
160
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2:04
Despite serving us the wettest summer on record, the weather gods have been surprisingly cooperative during my European friends’ vacation. On August 12, 2008 brilliant sunshine awoke us and it was time for another local adventure. We took the subway downtown to Union Station where I gave my visitors a glimpse of Toronto’s most historic railway station. From here we walked east along the historic townhouses of Front Street that today house a variety of cafes and retail stores. Naturally, the triangular Flatiron Building, or more properly called the Gooderham Building, was a major attraction along the way. It was built in 1892, ten years before the famous Flatiron Building in New York City. Our first destination was the St. Lawrence Market, Toronto’s largest market. We met renowned Toronto historian, writer and performer Bruce Bell who is an absolute expert on Toronto’s history as well as the official historian of the St. Lawrence Market and various other landmarks in the city. Bruce explained that from 1845 to 1899 today’s market was originally the first permanent city hall of Toronto and the location of Police Station #1. Even today part of the original building is preserved under the steel canopy of the market hall which was constructed in 1901. We started with a look at the former council chambers which today hold the Market Gallery. Then we explored the merchants on the main and lower floor of the market and got some tasty tidbits, including Canadian back bacon, different types of mustards, various delicious varieties of honey and some sample brownies. In the basement we checked out the areas that remain of the former jail. We also saw the infamous women’s prison dating back to the mid 1800s. After a short stroll through the North Market we headed into St. Lawrence Hall, a historic meeting hall dating back to 1850 whose history illustrates the severe tensions between the British Anglican elite and the Irish Catholic immigrants during Toronto’s early days. For a number of years it was the home of the National Ballet of Canada and continues to be used as a venue for weddings, conferences and special events. Our next stop on the itinerary was St. James Cathedral, built in 1844 according to a Gothic Revival design and featuring Canada’s second tallest church spire. This impressive cathedral is a National Historic Site and seat of the Anglican bishop of the Diocese of Toronto. Bruce provided us with great insight into Toronto’s history, a Toronto long before multiculturalism. Bruce took us back via the Sculpture Garden to Front Street where he said goodbye. We continued our downtown explorations through BCE Place, one of Toronto’s most distinctive buildings. We stopped for lunch at the Renaissance Hotel which is part of the Rogers Centre where we enjoyed a lunch of mixed tapas, overlooking the preparations of the field inside Toronto’s multipurpose stadium. After lunch we headed over to the Steam Whistle Brewery, located in the John Street Roundhouse, a railway facility built in 1929. I always applaud architectural preservation, and this unique building certainly deserves to be preserved. With our mood enhanced by a couple of free samples of beer, we strolled south to Harbourfront and made our way to the Ferry Terminal at the foot of Bay Street. I took my European visitors over to the Toronto Islands to show them the bucolic environment of this little archipelago that offers such a perfect vista of Toronto’s skyline. Having landed at Centre Island, we enjoyed a nice stroll to the pier on the south side and walked east to Wards Island. I also showed my friends some of the permanent island homes on Algonquin Island where we chatted with a local resident. Towards the end of the afternoon we headed home in the subway, after another exciting day of Toronto explorations. Distributed by Tubemogul.
4 Sep 2008
571
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