To transfer a Family Historian project to a new PC, simply copy the entire Family Historian project folder to the new computer (use a memory stick to transfer it if the computers are not networked). If you have custom queries, text schemes etc, use the Export command (accessible from the File menu) or see -article/family-historian-copy-and-migration-guide/ for other ways to move the settings. The same page provides information about handling media files, if these are not stored within your project folder.
Family Historian 4 1 3 Full Version
To reinstall an upgrade to version 6, you only need three things: the V6 upgrade program, your V6 licence and your V5 licence key. Make sure that you have no version of Family Historian installed on your PC (uninstall the trial, for example, if you installed that), then run the V6 upgrade program. This will detect that there is no version of Family Historian on your PC and will prompt you for your V5 key (to prove that you are a V5 licence owner). Then it will prompt you for your V6 key. Then it will do a full install of version 6.
To reinstall an upgrade to version 5, you also only need three things: the V5 upgrade program, your V5 licence and your V4 licence key. Make sure that you have no version of Family Historian installed on your PC (uninstall the trial, for example, if you installed that), then run the V5 upgrade program. This will detect that there is no version of Family Historian on your PC and will prompt you for your V4 key (to prove that you are a V4 licence owner). Then it will prompt you for your V5 key. Then it will do a full install of version 5.
Memories of Aunt Bess by George Pelling. Aunt Bess' memories led the author to successfully build two family trees, one of Eliza Hawkins 1820 - 1897 and John Boxall 1819 - 1899, and Samuel Passifull 1822 - and Mary Ann Cuddington 1829 - Surnames given are Phillips, Boxold, Cranston, Town, Virgo, Ellis, Davies, Walls, Floats, Langrish, Freeman, Peters, Bligh, Lisher, and Pelling. Article covers the years 1716 - 1933 in the parish of Aldingbourne, Frittleworth, Lurgashall, Petworth, Bottolphs, Frittleworth, and Portslade, Sussex. Article in the Sussex Family Historian, Volume 3 #7 December 1978, pgs 198-203[46]
No problem? by Stanley Excell. Enticknapp is pronounced Emlett in 1867 in Lurgashall, Sussex. Census enumerator had no problem with it but family historians may. Article covers the years 1861 - 1867 in the parish of Lurgeshall, Sussex. Article in theSussex Family Historian, Volume 7 #2 September 1986, pg 74[93]
Family Tree Maker is a great tool for compiling a family free, and it has had some big improvements for the latest edition. What's new for the latest version? You get to undo the last 1000 changes (called Turn Back Time), and there's a cloud-based service that allows you to store your tree online and let multiple people edit it. You also get smaller data fields like historical weather and next of kin details, which were missing from the previous 2017 version.
We used a variety of GEDCOM files to test the family tree makers; we uploaded the family history of Irish kings and U.S. presidents, along with details of our own families. The first two sets of GEDCOM files were purposefully large and complex, while the personal family histories were a lot smaller but contained more difficult relationships (such as same-sex marriages and polygamist relationships.)
The Church's canonical discipline, from the earliest centuries, has inflicted penal sanctions on those guilty of abortion. This practice, with more or less severe penalties, has been confirmed in various periods of history. The 1917 Code of Canon Law punished abortion with excommunication. 69 The revised canonical legislation continues this tradition when it decrees that "a person who actually procures an abortion incurs automatic (latae sententiae) excommunication".70 The excommu- nication affects all those who commit this crime with knowledge of the penalty attached, and thus includes those accomplices without whose help the crime would not have been committed. 71 By this reiterated sanction, the Church makes clear that abortion is a most serious and dangerous crime, thereby encouraging those who commit it to seek without delay the path of conversion. In the Church the purpose of the penalty of excommunication is to make an individual fully aware of the gravity of a certain sin and then to foster genuine conversion and repentance.
In modern medicine, increased attention is being given to what are called "methods of palliative care", which seek to make suffering more bearable in the final stages of illness and to ensure that the patient is supported and accompanied in his or her ordeal. Among the questions which arise in this context is that of the licitness of using various types of painkillers and sedatives for relieving the patient's pain when this involves the risk of shortening life. While praise may be due to the person who voluntarily accepts suffering by forgoing treatment with pain-killers in order to remain fully lucid and, if a believer, to share consciously in the Lord's Passion, such "heroic" behaviour cannot be considered the duty of everyone. Pius XII affirmed that it is licit to relieve pain by narcotics, even when the result is decreased consciousness and a shortening of life, "if no other means exist, and if, in the given circumstances, this does not prevent the carrying out of other religious and moral duties".79 In such a case, death is not willed or sought, even though for reasonable motives one runs the risk of it: there is simply a desire to ease pain effectively by using the analgesics which medicine provides. All the same, "it is not right to deprive the dying person of consciousness without a serious reason": 80 as they approach death people ought to be able to satisfy their moral and family duties, and above all they ought to be able to prepare in a fully conscious way for their definitive meeting with God.
To concur with the intention of another person to commit suicide and to help in carrying it out through so-called "assisted suicide" means to cooperate in, and at times to be the actual perpetrator of, an injustice which can never be excused, even if it is requested. In a remarkably relevant passage Saint Augustine writes that "it is never licit to kill another: even if he should wish it, indeed if he request it because, hanging between life and death, he begs for help in freeing the soul struggling against the bonds of the body and longing to be released; nor is it licit even when a sick person is no longer able to live".85 Even when not motivated by a selfish refusal to be burdened with the life of someone who is suffering, euthanasia must be called a false mercy, and indeed a disturbing "perversion" of mercy. True "compassion" leads to sharing another's pain; it does not kill the person whose suffering we cannot bear. Moreover, the act of euthanasia appears all the more perverse if it is carried out by those, like relatives, who are supposed to treat a family member with patience and love, or by those, such as doctors, who by virtue of their specific profession are supposed to care for the sick person even in the most painful terminal stages.
This natural aversion to death and this incipient hope of immortality are illumined and brought to fulfilment by Christian faith, which both promises and offers a share in the victory of the Risen Christ: it is the victory of the One who, by his redemptive death, has set man free from death, "the wages of sin" (Rom 6:23), and has given him the Spirit, the pledge of resurrection and of life (cf. Rom 8:11). The certainty of future immortality and hope in the promised resurrection cast new light on the mystery of suffering and death, and fill the believer with an extraordinary capacity to trust fully in the plan of God.
This celebration thus becomes a service to the Gospel of life, expressed through solidarity as experienced within and around the family in the form of concerned, attentive and loving care shown in the humble, ordinary events of each day. A particularly significant expression of solidarity between families is a willingness to adopt or take in children abandoned by their parents or in situations of serious hardship. True parental love is ready to go beyond the bonds of flesh and blood in order to accept children from other families, offering them whatever is necessary for their well-being and full development. Among the various forms of adoption, consideration should be given to adoption-at-a-distance, preferable in cases where the only reason for giving up the child is the extreme poverty of the child's family. Through this type of adoption, parents are given the help needed to support and raise their children, without their being uprooted from their natural environment.
Verdict: Legacy is a solid family history software program that is let down by a complete lack of mapping tools along with so-so online integration. The free version is excellent value, but think hard before you pay to upgrade to the full version. 2ff7e9595c