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Even though their is urbanization taking place there are still some places which holds the most posh and richest area tags in the cities. Three metro cities from South India viz, Banglore, Hyderabad and Chennai has the most number of millionaires in the country collectively. Though the malls and infrastructure plays a main role in the costliest tag for an area of a city still the places where the rich use to reside from long back are considered as the most posh and richest areas of the city. Here is the list of 7 most richest places of the South India which are considered as hubfor rich people.
1) Sadhasiva Nagar – Bengaluru
This is the most costliest residential area in the Silicon valley of India. This area is situated to the northern suburbs. This area is home to many celebrities including Raj Kumar’s house who is considered as super start of Karnataka. All the families which reside in Sadhasiva Nagar are well to do families and are mostly into business. Sadhasiva Nagar also holds the record of one of the best organised areas in the country.
2) Banjara Hills – Hyderabad
It is quiet often to spot a Lamborghini or Porsche in these streets. Banjara hills is home to many movie celebrities of Tolly wood and many business tycoons. The cost Sq Ft land in this area is 30,000-35,000 rupees making it one of most costliest areas in the country. The streets are well designed and greenery could be spotted in almost each and every home compound.
3) Poes Garden – Chennai
Poes garden is the most expensive locality in Chennai. It homes actors like Rajni Kanth, Vijay and also Chief Minister Jaya lalitha’s home is here. Apart from this Poes Garden also homes business tycoons like Indira Nooyi, chairman of Pepsico. Poes garden has become the center for Tamil Nadu’s politics and film Industry.
4) Jubilee Hills – Hyderabad
Jubilee hills is the prime destination for many business people of Telangana and Andhra pradesh states. Many people who got settled here are from Coastal Andhra Pradesh. Jubilee hills homes many politicians including the TDP leader Nara Chandra Babu Naidu and many prominent members of Telangana state. Jubilee Hills Road No 1 holds a record of the most costliest commercial area in the Country.
5) Jaya Nagar – Bengaluru
Jaya Nagar is one of the oldest localities of Bengaluru which has the tag of classiest area in the city. Jaya Nagar homes to many well known prominent people like Narayana Murthy. The land rates in Jaya nagar is very high that transactions and registrations that happen on Jaya Nagar lands would fetch the Bengaluru Coporation 5% of its total annual budget. OMG !!
6) Boat Club Area – Alwarpet, Chennai
All you could spot is lavish villas and clean streets pushing you in to a ambiguous zone that you are in Chennai or somewhere. Boat Club Area is the most posh area in the city and it homes many architecturally beautiful homes. Maran’s family and other big shots reside in this area making it a prime destinations for many other chennaites.
7) Beasent Nagar, Chennai
Well organised roads and beach facing villas, do you think you need more than this for an area to be the best place to reside. Beasent Nagar in Chennai has top notch infrastructure and it homes many known personalities. The Beach area is the main attraction for this locality.
So don’t forget to visit these places when you visit these cities because everyone needs inspiration to grow in their lifes, better get the inspiration from here. | <urn:uuid:db26a350-5213-4ae1-ae0d-39bf29f90492> | CC-MAIN-2022-33 | https://www.topcount.co/7-richest-areas-south-india-regret-not-taking-birth/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00267.warc.gz | en | 0.955927 | 791 | 1.789063 | 2 |
RIO DE JANEIRO, BRAZIL – (Opinion) Politicians in Europe are playing with all our lives. Now that the left and the Greens, in particular, can no longer keep it together when it comes to arms and ammunition supplies, Great Britain was going one better.
The British Foreign Minister Elizabeth Truss, together with Boris Johnson, had again formulated numerous grandiose threats in the direction of Russia with the consequence that there, because of her, nuclear weapons have already been put on alert.
German alternative newspaper ‘Anti-Spiegel’ reported the fact in detail.
First, the back story. In early March, Ms. Truss stated that NATO might interfere in the Ukraine conflict. No one felt the need to deny this statement, and so it stood.
As a result, Russia put its nuclear forces on heightened alert.
Like many other modern politicians, Ms. Truss seems to have a penchant for saying too much too fast. For example, the Ukraine war could last for 10 years.
Moreover, Truss had already demonstrated her incompetence and especially her lack of knowledge of history in several appearances.
Shortly before her trip to Moscow in early February, she uttered such historical nonsense in a public speech that she received only derision in response, even from the Russian Foreign Ministry, who published the following:
“British Foreign Secretary Liz Truss, who recently rode through the Baltics in a tank, said today that Ukraine has experienced many invasions – “from the Mongols to the Tatars”
Three questions from Russian colleagues to the British diplomat:
How many years have passed between the two invasions, of the Mongols and the Tatars?
Was the suffering of Ukrainians under fascism not mentioned because it was insignificant or because the British Crown not only supported but was touched by German Nazism until the 1940s?
What educational institution did Ms. Truss receive her degree from?”
In principle, in a free democracy, there should be no problem with people saying what they think.
It becomes somewhat more problematic when one is the foreign minister of a nuclear power, which in turn forms a military alliance called NATO with other nuclear powers – and openly threatens a supposedly opposing nuclear power.
IS A FALSE FLAG ENOUGH FOR NUCLEAR WAR?
The bone of contention was the British government’s statement that it reserved the right to retaliate itself, without consulting NATO, if Russia used weapons of mass destruction in Ukraine.
By its own admission, however, Russia has no interest in using weapons of mass destruction. There is also no strategic benefit to such action.
Rather, it is to be feared that someone is carrying out a false flag action (comparable to Bucha or the Kramatorsk station) in order to blame it on Russia.
(Fragments of a video showing the Ukrainian army spreading dead bodies in Bucha were inadvertently released to the media.)
Both in Bucha and in Kramatorsk it later turned out that the hasty accusations addressed to Russia were misplaced. But by then it might be too late.
What if a country like the UK loses its nerve in the first days after such a provocation and carries out an attack on Russia?
Russian doctrine leaves no room for doubt:
The Russian Federation reserves the right to use nuclear weapons in response to the use of nuclear weapons and other weapons of mass destruction against itself and (or) its allies.
Most Europeans have grown up with pacifism and consider it just and important. They are against war, but especially against nuclear war.
Now suddenly, almost overnight, the self-appointed elites have decided to throw this principle overboard and call for more war with a bloodthirsty look.
No one is interested in peace negotiations, no one is interested in defusing words and coming closer at the negotiating table.
Has everyone gone mad?
Many bureaucrats and politicians take it for granted that only the others have to pay and suffer. They themselves are and remain desk jockeys.
The German minister Habeck (Greens), for example, recently said this quite openly. Habeck said even before the conflict in Ukraine: “I don’t have to fight in this war, I don’t have to die”.
Russia does not share this quirky humor. Take a look at the Russian response to Boris Johnson and Elizabeth Truss.
The Russian station’s report ended with the words:
And one more important detail. Russia has no intention to use nuclear weapons in Ukraine. Sergei Lavrov has repeatedly said that. And there are no conditions in Ukraine that would justify such a thing.
The invention of these wild plans was brought to public attention by CIA Director William Burns. It was he who started the myth about the possible use of Russian tactical nuclear weapons.
Then it was picked up by Zelenskyj and Boris Johnson threatened to strike Russia, supposedly “in retaliation.” Everyone should calm down. The issue is too serious to joke about. | <urn:uuid:6006b4af-c6f6-4524-bb48-b3c4ef8b11c4> | CC-MAIN-2022-33 | https://www.riotimesonline.com/brazil-news/modern-day-censorship/russian-television-claims-to-have-heard-british-threat-of-nuclear-attack-and-shows-teeth/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882570765.6/warc/CC-MAIN-20220808031623-20220808061623-00269.warc.gz | en | 0.9669 | 1,036 | 1.921875 | 2 |
NoD 1: Characteristics of Pure Devotional Service
In Śrīmad-Bhāgavatam, Third Canto, Twenty-ninth Chapter, verses
There are five kinds of liberation, namely to become one with the Lord, to live with the Supreme Lord on the same planet, to have the same features as the Lord, to enjoy the same opulences as the Lord and to live as a companion of the Lord. A devotee, what to speak of rejecting material sense gratification, does not even want any of the five kinds of liberation. He is satisfied simply by discharging loving service to the Lord. That is the characteristic of pure devotion.
In the above statement by Kapiladeva from Śrīmad-Bhāgavatam, the actual position of a pure devotee is described, and the primary characteristics of devotional service are also defined. Further characteristics of devotional service are described by Rūpa Gosvāmī with evidences from different scriptures. He states that there are six characteristics of pure devotional service, which are as follows:
Kṛṣṇa is all-attractive, but pure devotional service attracts even Him. This means that pure devotional service is even transcendentally stronger than Kṛṣṇa Himself, because it is Kṛṣṇa's internal potency.
Relief from Material Distress
In Bhagavad-gītā, the Lord says that one should surrender unto Him, giving up all other engagements. The Lord also gives His word there that He will protect surrendered souls from the reactions of all sinful activities. Śrīla Rūpa Gosvāmī says that the distresses from sinful activities are due both to the sins themselves and to sins committed in our past lives. Generally, one commits sinful activities due to ignorance. But ignorance is no excuse for evading the reaction—sinful activities. Sinful activities are of two kinds: those which are mature and those which are not mature. The sinful activities for which we are suffering at the present moment are called mature. The many sinful activities stored within us for which we have not yet suffered are considered immature. For example, a man may have committed criminal acts, but not yet been arrested for them. Now, as soon as he is detected, arrest is awaiting him. Similarly, for some of our sinful activities we are awaiting distresses in the future, and for others, which are mature, we are suffering at the present moment.
In this way there is a chain of sinful activities and their concomitant distresses, and the conditioned soul is suffering life after life due to these sins. He is suffering in the present life the results of sinful activities from his past life, and he is meanwhile creating further sufferings for his future life. Mature sinful activities are exhibited if one is suffering from some chronic disease, if one is suffering from some legal implication, if one is born in a low and degraded family or if one is uneducated or very ugly.
There are many results of past sinful activities for which we are suffering at the present moment, and we may be suffering in the future due to our present sinful activities. But all of these reactions to sinful deeds can immediately be stopped if we take to Kṛṣṇa consciousness. As evidence for this, Rūpa Gosvāmī quotes from Śrīmad-Bhāgavatam, Eleventh Canto, Fourteenth Chapter,
Śrīla Rūpa Gosvāmī quotes another verse from the Third Canto of Śrīmad-Bhāgavatam, Thirty-third Chapter,
A person is born in a brāhmaṇa family or in a family of dog-eaters due to his past activities. If a person is born in a family of dog-eaters it means that his past activities were all sinful. But if even such a person takes to the path of devotional service and begins to chant the holy names of the Lord—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare—he is at once fit to perform the ritualistic ceremonies. This means that his sinful reactions have immediately become neutralized.
It is stated in the
Those effects described as "almost mature" refer to the distress from which one is suffering at present, and the effects "lying as seed" are in the core of the heart, where there is a certain stock of sinful desires which are like seeds. The Sanskrit word kūṭam means that they are almost ready to produce the seed, or the effect of the seed. "An immature effect" refers to the case where the seedling has not begun. From this statement of Padma Purāṇa it is understood that material contamination is very subtle. Its beginning, its fruition and results, and how one suffers such results in the form of distress, are part of a great chain. When one catches some disease, it is often very difficult to ascertain the cause of the disease, where it originated and how it is maturing. The suffering of a disease, however, does not appear all of a sudden. It actually takes time. And as in the medical field, for precaution's sake, the doctor injects a vaccination to prevent the growing of contamination, the practical injection to stop all the fructifications of the seeds of our sinful activities is simply engagement in Kṛṣṇa consciousness.
In this connection, Śukadeva Gosvāmī speaks in the Sixth Canto of Śrīmad-Bhāgavatam, Second Chapter,
By performing Vedic ritualistic activities, by giving money in charity and by undergoing austerity, one can temporarily become free from the reactions of sinful activities, but at the next moment he must again become engaged in sinful activities. For example, a person suffering from venereal disease on account of excessive indulgence in sex life has to undergo some severe pain in medical treatment, and he is then cured for the time being. But because he has not been able to remove the sex desire from his heart, he must again indulge in the same thing and become a victim of the same disease. So medical treatment may give temporary relief from the distress of such venereal disease, but unless one is trained to understand that sex life is abominable, it is impossible to be saved from such repeated distress. Similarly, the ritualistic performances, charity and austerity which are recommended in the Vedas may temporarily stop one from acting in sinful ways, but as long as the heart is not clear, one will have to repeat sinful activities again and again.
Another example given in Śrīmad-Bhāgavatam concerns the elephant who enters into a lake and takes a bath very seriously, cleansing his body thoroughly. Then as soon as he comes onto shore he again takes some dust from the earth and throws it over his body. Similarly, a person who is not trained in Kṛṣṇa consciousness cannot become completely free from the desire for sinful activities. Neither the yoga process nor philosophical speculations nor fruitive activities can save one from the seeds of sinful desires. Only by being engaged in devotional service can this be done.
There is another evidence in the Fourth Canto of Śrīmad-Bhāgavatam, Twenty-second Chapter,
This tight knot of false ego is due to ignorance. As long as one is ignorant about his identity, he is sure to act wrongly and thereby become entangled in material contamination. This ignorance of factual knowledge can also be dissipated by Kṛṣṇa consciousness, as is confirmed in the Padma Purāṇa as follows: "Pure devotional service in Kṛṣṇa consciousness is the highest enlightenment, and when such enlightenment is there, it is just like a blazing forest fire, killing all the inauspicious snakes of desire." The example is being given in this connection that when there is a forest fire the extensive blazing automatically kills all the snakes in the forest. There are many, many snakes on the ground of the forest, and when a fire takes place, it burns the dried foliage, and the snakes are immediately attacked. Animals who have four legs can flee from the fire or can at least try to flee, but the snakes are immediately killed. Similarly, the blazing fire of Kṛṣṇa consciousness is so strong that the snakes of ignorance are immediately killed.
Kṛṣṇa Consciousness Is All-auspicious
Śrīla Rūpa Gosvāmī has given a definition of auspiciousness. He says that actual auspiciousness means welfare activities for all the people of the world. At the present moment groups of people are engaged in welfare activities in terms of society, community or nation. There is even an attempt in the form of the United Nations for world-help activity. But due to the shortcomings of limited national activities, such a general mass welfare program for the whole world is not practically possible. The Kṛṣṇa consciousness movement, however, is so nice that it can render the highest benefit to the entire human race. Everyone can be attracted by this movement, and everyone can feel the result. Therefore, Rūpa Gosvāmī and other learned scholars agree that a broad propaganda program for the Kṛṣṇa consciousness movement of devotional service all over the world is the highest humanitarian welfare activity.
How the Kṛṣṇa consciousness movement can attract the attention of the whole world and how each and every man can feel pleasure in this Kṛṣṇa consciousness is stated in the Padma Purāṇa as follows: "A person who is engaged in devotional service in full Kṛṣṇa consciousness is to be understood to be doing the best service to the whole world and to be pleasing everyone in the world. In addition to human society, he is pleasing even the trees and animals, because they also become attracted by such a movement." A practical example of this was shown by Lord Caitanya when He was traveling through the forests of Jhārikhaṇḍa in central India for spreading His saṅkīrtana movement. The tigers, the elephants, the deer and all the other wild animals joined Him and were participating, in their own ways, by dancing and chanting Hare Kṛṣṇa.
Furthermore, a person engaged in Kṛṣṇa consciousness, acting in devotional service, can develop all the good qualities that are generally found in the demigods. It is said by Śukadeva Gosvāmī in the Fifth Canto of Śrīmad-Bhāgavatam, Eighteenth Chapter,
On the other hand, a person who is not in Kṛṣṇa consciousness has no good qualities. He may be highly educated from the academic point of view, but in the actual field of his activities he can be seen to be baser than the animals. Even though a person is highly educated academically, if he cannot go beyond the sphere of mental activities then he is sure to perform only material activities and thus remain impure. There are so many persons in the modern world who have been highly educated in the materialistic universities, but it is seen that they cannot take up the movement of Kṛṣṇa consciousness and develop the high qualities of the demigods.
For example, a Kṛṣṇa conscious boy, even if he is not very well educated by the university standard, can immediately give up all illicit sex life, gambling, meat-eating and intoxication, whereas those who are not in Kṛṣṇa consciousness, although very highly educated, are often drunkards, meat-eaters, sexmongers and gamblers. These are practical proofs of how a Kṛṣṇa conscious person becomes highly developed in good qualities, whereas a person who is not in Kṛṣṇa consciousness cannot do so. We experience that even a young boy in Kṛṣṇa consciousness is unattached to cinemas, nightclubs, naked dance shows, restaurants, liquor shops, etc. He becomes completely freed. He saves his valuable time from being extravagantly spent in the way of smoking, drinking, attending the theater and dancing.
One who is not in Kṛṣṇa consciousness usually cannot sit silently even for half an hour. The yoga system teaches that if you become silent you will realize that you are God. This system may be all right for materialistic persons, but how long will they be able to keep themselves silent? Artificially, they may sit down for so-called meditation, but immediately after their yogic performance they will engage themselves again in such activities as illicit sex life, gambling, meat-eating and many other nonsensical things. But a Kṛṣṇa conscious person gradually elevates himself without endeavoring for this so-called silent meditation. Simply because he is engaged in Kṛṣṇa consciousness he automatically gives up all this nonsense and develops a high character. One develops the highest character by becoming a pure devotee of Kṛṣṇa. The conclusion is that no one can truly have any good qualities if he is lacking Kṛṣṇa consciousness.
Happiness in Kṛṣṇa Consciousness
Śrīla Rūpa Gosvāmī has analyzed the different sources of happiness. He has divided happiness into three categories, which are (1) happiness derived from material enjoyment, (2) happiness derived by identifying oneself with the Supreme Brahman and (3) happiness derived from Kṛṣṇa consciousness.
In the tantra-śāstra Lord Śiva speaks to his wife, Satī, in this way: "My dear wife, a person who has surrendered himself at the lotus feet of Govinda and who has thus developed pure Kṛṣṇa consciousness can be very easily awarded all the perfections desired by the impersonalists; and beyond this, he can enjoy the happiness achieved by the pure devotees."
Happiness derived from pure devotional service is the highest, because it is eternal. The happiness derived from material perfection or understanding oneself to be Brahman is inferior because it is temporary. There is no preventing one's falling down from material happiness, and there is even every chance of falling down from the spiritual happiness derived out of identifying oneself with the impersonal Brahman.
It has been seen that great Māyāvādī (impersonalist) sannyāsīs—very highly educated and almost realized souls—may sometimes take to political activities or to social welfare activities. The reason is that they actually do not derive any ultimate transcendental happiness in the impersonal understanding and therefore must come down to the material platform and take to such mundane affairs. There are many instances, especially in India, where these Māyāvādī sannyāsīs descend to the material platform again. But a person who is fully in Kṛṣṇa consciousness will never return to any sort of material platform. However alluring and attracting they may be, he always knows that no material welfare activities can compare to the spiritual activity of Kṛṣṇa consciousness.
The mystic perfections achieved by actually successful yogīs are eight in number. Aṇimā-siddhi refers to the power by which one can become so small that he can enter into a stone. Modern scientific improvements also enable us to enter into stone, because they provide for excavating so many subways, penetrating the hills, etc. So aṇimā-siddhi, the mystic perfection of trying to enter into stone, has also been achieved by material science. Similarly, all of the yoga-siddhis, or perfections, are material arts. For example, in one yoga-siddhi there is development of the power to become so light that one can float in the air or on water. That is also being performed by modern scientists. They are flying in the air, they are floating on the surface of the water, and they are traveling under the water.
After comparing all these mystic yoga-siddhis to materialistic perfections, we find that the materialistic scientists try for the same perfections. So actually there is no difference between mystic perfection and materialistic perfection. A German scholar once said that the so-called yoga perfections had already been achieved by the modern scientists, and so he was not concerned with them. He intelligently went to India to learn how he could understand his eternal relationship with the Supreme Lord by means of bhakti-yoga, devotional service.
Of course, in the categories of mystic perfection there are certain processes which the material scientists have not yet been able to develop. For instance, a mystic yogī can enter into the sun planet simply by using the rays of the sunshine. This perfection is called laghimā. Similarly, a yogī can touch the moon with his finger. Though the modern astronauts go to the moon with the help of spaceships, they undergo many difficulties, whereas a person with mystic perfection can extend his hand and touch the moon with his finger. This siddhi is called prāpti, or acquisition. With this prāpti-siddhi, not only can the perfect mystic yogī touch the moon planet, but he can extend his hand anywhere and take whatever he likes. He may be sitting thousands of miles away from a certain place, and if he likes he can take fruit from a garden there. This is prāpti-siddhi.
The modern scientists have manufactured nuclear weapons with which they can destroy an insignificant part of this planet, but by the yoga-siddhi known as īśitā one can create and destroy an entire planet simply at will. Another perfection is called vaśitā, and by this perfection one can bring anyone under his control. This is a kind of hypnotism which is almost irresistible. Sometimes it is found that a yogī who may have attained a little perfection in this vaśitā mystic power comes out among the people and speaks all sorts of nonsense, controls their minds, exploits them, takes their money and then goes away.
There is another mystic perfection, which is known as prākāmya (magic). By this prākāmya power one can achieve anything he likes. For example, one can make water enter into his eye and then again come out from within the eye. Simply by his will he can perform such wonderful activities.
The highest perfection of mystic power is called kāmāvasāyitā. This is also magic, but whereas the prākāmya power acts to create wonderful effects within the scope of nature, kāmāvasāyitā permits one to contradict nature—in other words, to do the impossible. Of course, one can derive great amounts of temporary happiness by achieving such yogic materialistic perfections.
Foolishly, people who are enamored of the glimmer of modern materialistic advancement are thinking that the Kṛṣṇa consciousness movement is for less intelligent men. "I am better off being busy with my material comforts—maintaining a nice apartment, family and sex life." These people do not know that at any moment they can be kicked out of their material situation. Due to ignorance, they do not know that real life is eternal. The temporary comforts of the body are not the goal of life, and it is due only to darkest ignorance that people become enamored of the glimmering advancement of material comforts. Śrīla Bhaktivinoda Ṭhākura has therefore said that the advancement of material knowledge renders a person more foolish, because it causes one to forget his real identity by its glimmer. This is doom for him, because this human form of life is meant for getting out of material contamination. By the advancement of material knowledge, people are becoming more and more entangled in material existence. They have no hope of being liberated from this catastrophe.
In the Hari-bhakti-sudhodaya it is stated that Prahlāda Mahārāja, a great devotee of the Lord, prayed to Nṛsiṁha-deva (the half-lion, half-man incarnation) as follows: "My dear Lord, I repeatedly pray unto Your lotus feet that I may simply be stronger in devotional service. I simply pray that my Kṛṣṇa consciousness may be more strong and steady, because happiness derived out of Kṛṣṇa consciousness and devotional service is so powerful that with it one can have all the other perfections of religiousness, economic development, sense gratification and even the attainment of liberation from material existence."
Actually, a pure devotee does not aspire after any of these perfections, because the happiness derived from devotional service in Kṛṣṇa consciousness is so transcendental and so unlimited that no other happiness can compare to it. It is said that even one drop of happiness in Kṛṣṇa consciousness stands beyond comparison with an ocean of happiness derived from any other activity. Thus, any person who has developed even a little quantity of pure devotional service can very easily kick out all the other kinds of happiness derived from religiousness, economic development, sense gratification and liberation.
There was a great devotee of Lord Caitanya known as Kholāvecā Śrīdhara, who was a very poor man. He was doing a small business selling cups made from the leaves of plantain trees, and his income was almost nothing. Still, he was spending fifty percent of his small income on the worship of the Ganges, and with the other fifty percent he was somehow living. Lord Caitanya once revealed Himself to this confidential devotee, Kholāvecā Śrīdhara, and offered him any opulence he liked. But Śrīdhara informed the Lord that he did not want any material opulence. He was quite happy in his present position and wanted only to gain unflinching faith and devotion unto the lotus feet of Lord Caitanya. That is the position of pure devotees. If they can be engaged twenty-four hours each day in devotional service they do not want anything else, not even the happiness of liberation or of becoming one with the Supreme.
In the Nārada Pañcarātra it is also said that any person who has developed even a small amount of devotional service doesn't care a fig for any kind of happiness derived from religiousness, economic development, sense gratification or the five kinds of liberation. Any kind of happiness derived from religiousness, economic development, liberation or sense gratification cannot even dare to enter into the heart of a pure devotee. It is stated that as the personal attendants and maidservants of a queen follow the queen with all respect and obeisances, similarly the joys of religiousness, economic development, sense gratification and liberation follow the devotional service of the Lord. In other words, a pure devotee does not lack any kind of happiness derived from any source. He does not want anything but service to Kṛṣṇa, but even if he should have another desire, the Lord fulfills this without the devotee's asking.
The Rareness of Pure Devotional Service
In the preliminary phase of spiritual life there are different kinds of austerities, penances and similar processes for attaining self-realization. However, even if an executor of these processes is without any material desire, he still cannot achieve devotional service. And aspiring by oneself alone to achieve devotional service is also not very hopeful, because Kṛṣṇa does not agree to award devotional service to merely anyone. Kṛṣṇa can easily offer a person material happiness or even liberation, but He does not agree very easily to award a person engagement in His devotional service. Devotional service can in fact be attained only through the mercy of a pure devotee. In the Caitanya-caritāmṛta (
The rarity of devotional service is also confirmed in the tantra-śāstra, where Lord Śiva says to Satī, "My dear Satī, if one is a very fine philosopher, analyzing the different processes of knowledge, he can achieve liberation from the material entanglement. By performance of the ritualistic sacrifices recommended in the Vedas one can be elevated to the platform of pious activities and thereby enjoy the material comforts of life to the fullest extent. But all such endeavors can hardly offer anyone devotional service to the Lord, not even if one tries for it by such processes for many, many thousands of births."
In Śrīmad-Bhāgavatam it is also confirmed by Prahlāda Mahārāja that merely by personal efforts or by the instructions of higher authorities one cannot attain to the stage of devotional service. One must become blessed by the dust of the lotus feet of a pure devotee, who is completely freed from the contamination of material desires.
In the Fifth Canto of Śrīmad-Bhāgavatam, Sixth Chapter,
The Happiness of Becoming One with the Supreme
Śrīla Rūpa Gosvāmī says that if brahmānanda, or the happiness of becoming one with the Supreme, is multiplied by one trillionfold, it still cannot compare to an atomic fraction of the happiness derived from the ocean of devotional service.
In the Hari-bhakti-sudhodaya Prahlāda Mahārāja, while satisfying Lord Nṛsiṁha-deva by his prayers, says, "My dear Lord of the universe, I am feeling transcendental pleasure in Your presence and have become merged in the ocean of happiness. I now consider the happiness of brahmānanda to be no more than the water in the impression left by a cow's hoof in the earth, compared to this ocean of bliss." Similarly, it is confirmed in the Bhāvārtha-dīpikā, Śrīdhara Svāmī's commentary on the Śrīmad-Bhāgavatam, "My dear Lord, some of the fortunate persons who are swimming in the ocean of Your nectar of devotion, and who are relishing the nectar of the narration of Your pastimes, certainly know ecstasies which immediately minimize the value of the happiness derived from religiousness, economic development, sense gratification and liberation. Such a transcendental devotee regards any kind of happiness other than devotional service as no better than straw in the street."
Śrīla Rūpa Gosvāmī has stated that devotional service attracts even Kṛṣṇa. Kṛṣṇa attracts everyone, but devotional service attracts Kṛṣṇa. The symbol of devotional service in the highest degree is Rādhārāṇī. Kṛṣṇa is called Madana-mohana, which means that He is so attractive that He can defeat the attraction of thousands of Cupids. But Rādhārāṇī is still more attractive, for She can even attract Kṛṣṇa. Therefore devotees call Her Madana-mohana-mohinī—the attractor of the attractor of Cupid.
To perform devotional service means to follow in the footsteps of Rādhārāṇī, and devotees in Vṛndāvana put themselves under the care of Rādhārāṇī in order to achieve perfection in their devotional service. In other words, devotional service is not an activity of the material world; it is directly under the control of Rādhārāṇī. In Bhagavad-gītā it is confirmed that the mahātmās, or great souls, are under the protection of daivī prakṛti, the internal energy—Rādhārāṇī. So, being directly under the control of the internal potency of Kṛṣṇa, devotional service attracts even Kṛṣṇa Himself.
This fact is corroborated by Kṛṣṇa in the Eleventh Canto of Śrīmad-Bhāgavatam, Fourteenth Chapter,
How Kṛṣṇa becomes attracted by the devotional service of His devotees is described by Nārada in Śrīmad-Bhāgavatam, Seventh Canto, Tenth Chapter,
In Bhagavad-gītā when Kṛṣṇa appeared in His universal form Arjuna prayed, "My dear Kṛṣṇa, I thought of You as my cousin-brother, and so I have shown disrespect to You in so many ways, calling You 'Kṛṣṇa' or 'friend.' But You are so great that I could not understand." So that was the position of the Pāṇḍavas; although Kṛṣṇa is the Supreme Personality of Godhead, the greatest among all greats, He remained with those royal brothers, being attracted by their devotion, by their friendship and by their love. That is the proof of how great this process of devotional service is. It can attract even the Supreme Personality of Godhead. God is great, but devotional service is greater than God because it attracts Him. People who are not in devotional service can never understand what great value there is in rendering service to the Lord. | <urn:uuid:664afcfa-48c2-4f26-a40d-26aa3a3432f4> | CC-MAIN-2017-04 | http://www.vedabase.com/en/nod/1 | s3://commoncrawl/crawl-data/CC-MAIN-2017-04/segments/1484560281226.52/warc/CC-MAIN-20170116095121-00380-ip-10-171-10-70.ec2.internal.warc.gz | en | 0.963943 | 6,395 | 2.3125 | 2 |
The Del Puerto Water District, City of Modesto, and City of Turlock are developing a regional solution to address water supply shortages in the northern portion of the San Joaquin Valley. The North Valley Regional Recycled Water Program (Program) will deliver up to 59,000 acre-feet per year of recycled water, produced by the Cities of Modesto and Turlock, directly to U.S. Bureau of Reclamation’s Delta-Mendota Canal. The recycled water would then be conveyed directly to agricultural users in the San Joaquin Valley as well as National Wildlife Refuges to meet their water supply needs.
Horizon supported RMC Water and Environment in developing the EIR/EIS (certified in 2015), Biological Assessment, wetland delineation covering a 1,100-acre study area, permit applications for U.S. Army Corps of Engineers and California Deparment of Fish and Wildlife, and construction monitoring deliverables for the Program. Horizon had in integral role in acquiring an incidental take permit for Swainson’s hawk for the Program’s Turlock segment, and continues to manage construction monitoring needs for the Program. Construction of the Program’s Modesto segment was successfully completed in June 2018 and the construction of the Turlock segment occurred in 2019. | <urn:uuid:dda075a4-e52a-4f69-bfc6-3b13947de66a> | CC-MAIN-2022-33 | https://horizonh2o.com/project/north-valley-regional-recycled-water-program-eir-eis-and-permitting-environmental-compliance-support/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572033.91/warc/CC-MAIN-20220814113403-20220814143403-00269.warc.gz | en | 0.920467 | 266 | 2.25 | 2 |
"Hrafnkel's Saga" and Other Icelandic Stories
Translated by Hermann Palsson
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Hrafnkel's Saga and Other Icelandic Stories by Hermann Palsson
Book DescriptionWritten around the thirteenth century AD by Icelandic monks, the seven tales collected here offer a combination of pagan elements tightly woven into the pattern of Christian ethics. They take as their subjects figures who are heroic, but do not fit into the mould of traditional heroes. Some stories concern characters in Iceland among them Hrafknel's Saga, in which a poor man's son is murdered by his powerful neighbour, and Thorstein the Staff-Struck, which describes an ageing warrior's struggle to settle into a peaceful rural community. Others focus on the adventures of Icelanders abroad, including the compelling Audun's Story, which depicts a farmhand's pilgrimage to Rome. These fascinating tales deal with powerful human emotions, suffering and dignity at a time of profound transition, when traditional ideals were gradually yielding to a more peaceful pastoral lifestyle.
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Book DetailsISBN: 9780140442380
(198mm x 129mm x 8mm)
Imprint: Penguin Classics
Publisher: Penguin Books Ltd
Publish Date: 29-Jan-1976
Country of Publication: United Kingdom
Books By Author Hermann Palsson
Eyrbyggja Saga, Paperback (January 1989)
Presents an Icelandic saga which mixes realism with gothic imagination and history with tales of hauntings. This title dramatizes a 13th century view of the past, from the pagan anarchy of the Viking age to the settlement of Iceland, the coming of Christianity and the beginnings of organized society.
Orkneyinga Saga, Paperback (April 1981)» View all books by Hermann Palsson
This is the story of the Orkneymen of Norwegian extraction who established an Earldom of Norway in the Northern Scottish Isles a thousand years ago, and whose descendants held sway over the Hebrides and Northern Mainland of Scotland for several centuries.
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For every $20 you spend on books, you will receive $1 in Boomerang Bucks loyalty dollars. You can use your Boomerang Bucks as a credit towards a future purchase from Boomerang Books. Note that you must be a Member (free to sign up) and that conditions do apply. | <urn:uuid:bcfef8e2-7869-4d92-9101-05332cd1cb90> | CC-MAIN-2016-44 | http://www.boomerangbooks.com.au/Hrafnkels-Saga-and-Other-Icelandic-Stories/Hermann-Palsson/book_9780140442380.htm | s3://commoncrawl/crawl-data/CC-MAIN-2016-44/segments/1476988720737.84/warc/CC-MAIN-20161020183840-00219-ip-10-171-6-4.ec2.internal.warc.gz | en | 0.880014 | 848 | 1.875 | 2 |
Date: 26 September 2017
Russian Are Back in Belarus. Nuclear Weapons in Proving Grounds
Moscow criticized the “hysteria” of the West related to the Zapad-2017 exercises. Meanwhile, it may be confirmed that the activities that took place in proving grounds over the last week were only a small part of the training. The Russian army does not slow down. Even if Zapad-2017 is over, the Russian still perform their military drills on land as well as on water and in the air. Spetsnaz forces landed in Minsk where preparations for joint exercises are currently in progress. In western and central Russia, over a dozen units of rocket-propelled nuclear weapons have been trained during only one day. Also other types of troops have their military exercises in various parts of the country. The apogee of the autumn maneuvers is expected at the turn of September and October.
On September 25, a subdivision of the Russian Airborne Forces arrived in Minsk. The Russians and the Belarusians will conduct bilateral tactical and special exercises on one of the Belarusian proving grounds; preparations are currently in progress. Its start is scheduled for October 8. Also on September 25, more than 600 units of Strategic Missile Troops (RVSN), that is overland nuclear-weapon division of the Russian Armed Forces, were deployed over one day. On the evening of September 14, an alarm was announced in units of the Western and Central Districts. At night, Topol, Topol-M and Jars missiles were launched by regiments deployed in five regions of the country, from Tver Oblast to Altai Krai. Once the mission had been completed, missiles returned to their respective bases and they were replaced with new subunits. During these exercises, launchers were put into combat positions; in addition, they were provided with some engineering protection along with camouflage. At the same time, other units simulated the destruction of hostile groups of enemy partisans. Moreover, the exercises encompassed a simulation of missile launch, including intercontinental ones (Intercontinental Ballistic Missiles, ICBM). These are preliminary exercises in two military districts before large maneuvers of missile units planned at the end of September. They will be held in Novosibirsk Oblast with more than 4,000 troops and 400 units of equipment.
Between September 25 and 26, drills were conducted in various parts of Russia, from the Arctic to the Far East. At the same time, the Onega and Naryan-Mar vessels of the Northern Fleet trained repelling the enemy’s air attack on the White Sea. On the same day, more than 20 other Northern Fleet ships, including the battlecruiser Pyotr Velikiy and 10 underwater nuclear warships (along with 30 aircrafts and helicopters) carried out missile and artillery exercises in the Barents Sea. During that time, 13 guided missiles were launched, also from the submarines’ level.
The drills included also other types of forces. On September 25, aerial tactical exercises involving bombers and fighters began in the air centre in Lipetsk. Also on September 25, a war alarm was announced for about 3,000 troops of the 90th Armored Division of the Central Military District. Over 800 units of equipment participated in these drills in the Southern Ural. On the same day, the assault group of the Airborne Forces in Ulyanovsk conducted the first tactical exercises with the use of the latest BMD-4M and BTR-MDM Rakushka fighting vehicles, which were commissioned in August this year. They practised combatting diversionary and reconnaissance groups of the enemy. On September 26, an alert for a motorized infantry brigade was announced in the Tarskoye proving ground in North Ossetia. More than 500 troops and 100 units of armored equipment participated in the exercises. At dawn of September 26, large air force maneuvers began in the Far East of Russia. All equipment of the Eastern Military District in Primorsky Krai and Khabarovsk Krai are actively engaged in the drills. The exercises will include ground targets bombardment and aerial warfare at high altitudes.
All texts published by the Warsaw Institute Foundation may be disseminated on the condition that their origin is credited. Images may not be used without permission. | <urn:uuid:749b8bdc-9056-4e5e-88ab-3bdaaa383bc2> | CC-MAIN-2022-33 | https://warsawinstitute.org/russian-back-belarus-nuclear-weapons-proving-grounds/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573197.34/warc/CC-MAIN-20220818124424-20220818154424-00672.warc.gz | en | 0.971728 | 881 | 1.640625 | 2 |
Keywords: Continuous positive airway pressure (CPAP), CPAP, CPAP alternative, Obstructive Sleep Apnea (OSA), sleep apnea, oral appliance, apnea/hypopnea index (AHI), Dental Sleep Medicine, and Orofacial Pain.
What do your sleep habits say about your health? A recent article lists six reasons why you might not be getting the amount of sleep needed to maintain good health. The inability to sleep on your back, snoring, and waking up with a headache or migraine are three of the six behaviors Dr. Stan Farrell can treat at his practice in Scottsdale, Arizona. Dr. Farrell, a member of the American Academy of Dental Sleep Medicine and board certified with the American Board of Orofacial Pain, has extensive training in treating sleep apnea and other sleep disorders. AZ TMJ offers one of the leading alternatives for the CPAP, which is an oral appliance that can be used in conjunction with a CPAP or as a stand-alone oral appliance depending on the severity of the individual’s OSA. If you think you might be suffering from obstructive sleep apnea, call Dr. Farrell at 480-945-3629 to set your consultation and visit AZ TMJ at www.headpaininstitute.com. | <urn:uuid:f9e6e99a-2d67-4e3f-a102-edf7051c370a> | CC-MAIN-2022-33 | https://www.headpaininstitute.com/6-things-your-sleep-says-about-your-health/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882571911.5/warc/CC-MAIN-20220813081639-20220813111639-00475.warc.gz | en | 0.911998 | 268 | 2 | 2 |
No pads, no helmets and no apologies: Rugby is not a game for the fainthearted.
And yet it remains one of the most popular international pastimes of our modern history, spanning more than 200 years of trash-talking, mud-throwing and broken bones.
Proudly continuing this tradition, The Savannah Shamrocks Rugby Club gathers more than 50 members each week to practice at Forsyth Park in preparation for the year's most anticipated event: The St. Patrick's Day Rugby Tournament.
On March 10-11, 75 teams from across the U.S. will gather at Daffin Park to swill beer and "scrum" with the best of them in celebration of Savannah's dearest holiday.
And while rugby is still largely considered a "gentleman's" game-in the loosest sense, of course-locals looking to get a head-start on the St. Patrick's Day festivities should expect anything but from this year's no-holds barred competition, in what could prove to be the most competitive bracket in the tournament's 30-year history.
John Schomburg, St. Patrick's Day Rugby Tournament director, for one, couldn't be more excited to host this year's event, but he understands more than anyone perhaps, that rugby is as much as business as it is a pastime.
The fact that it hasn't been commercialized or popularized in the same way that soccer has been abroad or football has been here, has forced Schomburg to organize the 80-team tournament with the same tactical expertise he once took with him to the field.
A Shamrock himself, these days, Schomburg spends more of his time behind the scenes than he does with the ball, but he credits a drastic change in strategy for the recent explosion in the tournament's local popularity.
"The tournament was suffering initially, and we needed someone to run it has a business instead of a fun tournament," says Schomburg. "We needed to be more stringent with the money we were spending and we needed to recruit more teams. And now that we've done both of those things, we sell out every year."
Selling out means that the Shamrocks can not only host a fantastic event, they can also donate most of their proceeds to Savannah charities that give back to the community such as the American Humane Society, America's Second Harvest of Coastal Georgia, and the Muscular Dystrophy Association of Savannah.
The Shamrocks also give back to members within their own tight-knit community, assisting former players who've come across hard times, providing the strength of more than 50 burly shoulders to lean on when the going gets tough.
The Shamrocks are truly as generous off the field as they are intimidating on the field, but through it all, the objective has always remained community involvement through fierce rugby playing.
Over the course of the two-day event, the Shamrocks will vie for the title against teams from all over the country and even some parts of the world. Blending cultures and ultimately, remembering the origins from which Rugby originated, is what excites Schomburg the most about this year's St. Patrick's Day Tournament.
"It's just amazing all the people you get to meet. We have teams from Ireland, Turks and Caicos, teams from England-we even have military teams that compete each year."
St. Patrick's Day is certainly a celebration of "Irishness", but Schomburg stresses that the 2012 St. Patrick's Day Rugby Tournament is instead a celebration of diversity as well as an opportunity for athletes of all backgrounds to bond over their love of the sport.
"We'll have two days of rugby from dawn to dusk, which is a lot of rugby to be played, but it's a big social event for the players and for the city as well," Schomburg says.
For the sports fan in all of us, the 2012 St. Patrick's Day Rugby Tournament is a can't-miss event to kick-off this year's St. Patrick's Day festivities. Matches begin at 8 a.m. on March 10 at Daffin Park and will continue throughout the day. Play resumes on March 11 as both men's, women's, college, and senior teams gear up.
Admission is free for all spectators and refreshments, including beer, can be purchased courtesy of the American Humane Society.
If, for some reason, you can't make it to the actual tournament, don't miss the Shamrocks as they ride on their own float in the St. Patrick's Day Parade on March 17. | <urn:uuid:f51d1004-1e6c-4d7e-8cc1-442ef9f804e5> | CC-MAIN-2022-33 | https://anvil.connectsavannah.com/news-opinion/community/a-scrum-of-a-good-time/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572833.78/warc/CC-MAIN-20220817001643-20220817031643-00268.warc.gz | en | 0.971111 | 955 | 1.648438 | 2 |
- This unusual and interesting surname, now recorded as Abdee, Abdy, Abdey, and Abdie, is of early medieval English origins. However it may also be said to have French, Latin (Roman), Greek, and Aramaic antecedents. It is either a topographical name for someone living by a abbey, or from a place called 'Abdy', apparently a medieval estate in Yorkshire. Derived from the Middle English 'abbodie', itself from the Old French 'abeie', and the Latin 'abbatia', the translation is 'The priest's house'. This is a derivative of the Greek 'abbas' meaning priest, itself a development from the Aramaic 'aba' meaning 'The father'. Ralph Abbod was a witness at the Somerset Assize Courts in the year 1272, but it is now generally accepted that the first 'true' recordings are in Yorkshire, and all from the same small village. These recordings include (quote) 'Johannes del Abdy, et Agnes, uxor ejus, taylour', in the 1379 Poll Tax rolls, and 'Johannes del Abdy et Margareta', with the first recording shown below, all of 'Brampton-juxta-Wath'. In 1577 Edmund Abdie of London was registered as a student at Oxford University, and John Abdee and Mary Wharum, married on December 7th 1708, at Rotherham, Yorkshire. Sir William Adby, Bt, married Miss Mary Gordon at St Georges chapel, Hanover Square, London, on May 7th 1776, whilst the coat of arms granted in Yorkshire & Essex has the blazon of a gold field, charged with two chevrons between three trefoils slipped, all black. The first recorded spelling of the family name is shown to be that of Robert del Abdy, which was dated 1379, in the Yorkshire Poll Tax Rolls, during the reign of King Richard 11, known as 'Richard of Bordeaux', 1377 - 1399. Surnames became necessary when governments introduced personal taxation. In England this was known as Poll Tax. Throughout the centuries, surnames in every country have continued to "develop" often leading to astonishing variants of the original spelling.
Surnames reference. 2013. | <urn:uuid:fb83352d-9845-4ddd-baa3-9fb6049bba36> | CC-MAIN-2017-04 | http://surnames.enacademic.com/101/Abdey | s3://commoncrawl/crawl-data/CC-MAIN-2017-04/segments/1484560285315.77/warc/CC-MAIN-20170116095125-00573-ip-10-171-10-70.ec2.internal.warc.gz | en | 0.953636 | 485 | 2.859375 | 3 |
For the twelfth-century juris, see Vacarius.
|This article is part of a series on the|
politics and government of
|Titles and honours|
|Precedent and law|
Vicarius is a Latin word, meaning substitute or deputy. It is the root of the English word "vicar".
Originally, in ancient Rome, this office was equivalent to the later English "vice-" (as in "deputy"), used as part of the title of various officials. Each vicarius was assigned to a specific superior official, after whom his full title was generally completed by a genitive (e.g. vicarius praetoris). At a low level of society, the slave of a slave, possibly hired out to raise money to buy manumission, was a servus vicarius.
Later, in the 290s, the Emperor Diocletian carried out a series of administrative reforms, ushering in the period of the Dominate. These reforms also saw the number of Roman provinces increased, and the creation of a new administrative level, the diocese. The dioceses, initially twelve, grouped several provinces, each with its own governor. The dioceses were headed by a vicarius, or, more properly, by a vices agens praefecti praetorio ("deputy of the praetorian prefect"). An exception was the Diocese of the East, which was headed by a comes ("count"). In 370 or 381 Egypt and Cyrenaica were detached from the Diocese of the East and made a diocese under an official called the Augustal Prefect.
According to the Notitia dignitatum (an early 5th century imperial chancery document), the vicarius had the rank of vir spectabilis; the staff of a vicarius, his officium, was rather similar to a gubernatorial officium. For example, in the diocese of Hispania, his staff included:
- The princeps (i.e. chief of staff) was chosen from among the senior agentes in rebus (couriers or special investigators, 'men of affairs,' from the ministry of the interior headed by the master of the offices), from the salaried class of the ducenarii (those earning 200,000 sesterces a year - the highest regular pay grade in the Roman civil service; the highest officials, governors and above, were not civil service).
- A cornicularius ("chief of staff").
- Two numerarii (chief accountants).
- A commentariensis (keeper of the commentary," the official diary).
- An adiutor (adjutant; literally "helper," an assistant).
- An ab actis ("acts-keeper," archivist).
- A cura epistolarum ("curator of correspondence").
- An unnamed number of subadiuvae ("deputy assistants").
- Various exceptores (lower clerks).
- Singulares et reliquum officium (various menial staff). | <urn:uuid:b607a302-3915-47a2-ac64-f67dfa4b3761> | CC-MAIN-2022-33 | https://gateway.ipfs.io/ipfs/QmXoypizjW3WknFiJnKLwHCnL72vedxjQkDDP1mXWo6uco/wiki/Vicarius.html | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572286.44/warc/CC-MAIN-20220816090541-20220816120541-00277.warc.gz | en | 0.943059 | 687 | 3.65625 | 4 |
Blinken faces global challenges in round-the-world trip
WASHINGTON (AP) — Secretary of State Antony Blinken will confront a number of daunting global challenges as he embarks this week on an around-the-world diplomatic tour that will test the Biden administration’s resolve on various fronts .
From Russia and Ukraine to China and Myanmar, Blinken will have a full agenda as he travels first to Britain and then on to Southeast Asia for what will be his longest overseas trip yet as America’s top diplomat.
The State Department announced Wednesday that Blinken will attend a meeting of the Group of Seven foreign ministers in England this weekend before flying on to Indonesia, Malaysia and Thailand.
At each stop, Blinken will be seeking support for U.S. efforts to tamp down tensions between Russia and Ukraine, push back on China’s increasing assertiveness in the Indo-Pacific and secure backing for pressure on Myanmar’s military rulers.
The trip follows President Joe Biden’s warnings to Russia’s Vladimir Putin on Tuesday about any military moves against Ukraine, the announcement a day earlier that the U.S. would not send any official representatives to the upcoming Winter Olympics in China to protest human rights abuses in China’s western Xinjiang region, and a stern U.S. condemnation of the conviction of Myanmar democracy leader Aung San Suu Kyi.
Blinken leaves late Thursday for Liverpool, where the British government is hosting a Group of Seven foreign ministers meeting that is focused on global issues such as climate change and the coronavirus pandemic as well as regional issues like Russia and Ukraine and China’s rise, particularly in Asia. His counterparts from some non-G-7 nations, such as Australia, India, South Korea and the members of the Association of Southeast Asian Nations, will also participate.
Blinken “will discuss a range of issues, including geopolitical and security matters, the buildup of Russian forces on Ukraine’s border, development infrastructure through the Build Back Better World initiative, COVID-19 vaccines and global health security, and growth in the Indo-Pacific region,” the State Department said.
From Liverpool, Blinken will travel to the capitals of ASEAN’s three largest nations, Jakarta, Kuala Lumpur and Bangkok, before returning to Washington by way of Hawaii late next week.
In Jakarta, which hosts ASEAN’s headquarters, the State Department said Blinken plans to deliver a major speech on the significance of the Indo-Pacific to U.S. foreign policy and highlight the importance of ensuring freedom of navigation in the South China Sea, on which many of China’s neighbors have accused Beijing of encroaching.
In Kuala Lumpur and Bangkok, Blinken plans to deliver similar messages along with expressing deep U.S. concerns about developments in Myanmar, where a military junta took power shortly after the Biden administration took office.
On Monday, a court in Myanmar convicted Suu Kyi, who was ousted in a de facto coup in February, on two charges in proceedings widely criticized as a further effort by the country’s military rulers to roll back the democratic gains of recent years. | <urn:uuid:144fb0e9-0e38-4ea5-ad11-ade6a7de2c07> | CC-MAIN-2022-33 | https://j7dfh9pbumnyhazfmcsfgm9m.apnews.com/article/joe-biden-business-russia-ukraine-china-5ae69d903c20987e7448b79e0d5f9f5e | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572043.2/warc/CC-MAIN-20220814143522-20220814173522-00465.warc.gz | en | 0.928196 | 657 | 1.59375 | 2 |
This exam paper features an extract from a short story Up on the Roof where two friends make a mysterious discovery on the roof of their building. The paper introduces a selection of powerful vocabulary and figurative language. The pack includes:
- Question Paper
- Annotated Extract
- Suggested Responses
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Our customer service team will review your report and will be in touch. | <urn:uuid:034a09c0-1f4d-4b5a-a4f1-c1963764655d> | CC-MAIN-2022-33 | https://www.tes.com/teaching-resource/english-language-exam-paper-1-up-on-the-roof-12123603 | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882570765.6/warc/CC-MAIN-20220808031623-20220808061623-00276.warc.gz | en | 0.930968 | 139 | 2.859375 | 3 |
If you think you have to travel to Italy to find the best olive oil, here’s the good news: America is currently placing on the market some excellent products. Though Italy is home to some of the most renowned oils, the rest of the world is learning fast. Will this affect Italy’s production?
Apparently not, because each oil is different, depending on soil, climate and manufacture. So you have more good varieties to choose from, but you won’t find an olive oil which tastes just like another one.
How do we know? We have visited the Los Angeles International Extra Virgin Olive Oil Competition, held in Pomona every year since 2000. This is currently one of the premier olive oil competitions in the world, bringing together the highest standards of professionalism in awarding the best oils from around the globe.
640 oils from Argentina, Australia, Chile, Croatia, France, Greece, Italy, Japan, Lebanon, Morocco, New Zealand, Peru, Portugal, Slovenia, South Africa, Spain, Turkey, Uruguay and the United States were received this year.
Products are judged basing on their origin (domestic and international) and on their fruitiness intensity levels (delicate, medium and robust). The panel of judges is impressive, and includes -of course- Italian experts. We had the pleasure to meet three of them: Orietta Gianjorio, UC Davis Olive Oil Taste Panel, Pietro Paolo Arca, olive expert and head of Gruppo Assaggio di Oristano Panel, and Darrell Corti, Extra Virgin Olive Oil Chairman.
“The event was originally created to promote the local production of olive oil; this is what agricultural fairs are meant for,” explains Corti. “But in the past years we also had interesting surprises from other parts of the world: we awarded an oil from Mexico and one from Uruguay with the Best of Show Award. Events like this are meant to launch new products on the market, but they also have a certain cultural impact; they can contribute to the education of the public about extra virgin olive oil.”
Education is a key word here; taste education, pairing education, health education. There’s a lot to learn about extra virgin olive oil, its history and its properties. “Those Countries that are new to the production and consumption of olive oil are sometimes more educated than, for example, the Mediterranean countries. They know they have a lot to learn, and they are curious, they want to know more about their discovery.” We Italians should do the same; we should forget for a moment about the fact that olive oil has been in our kitchens since the day we were born; we should stop give its taste and its properties for granted. We should instead take the time to rediscover such an important nourishment, from his incredible flavor to its powerful content.
“When we say no to a good bottle of extra virgin olive oil because we think it is too expensive, but we don’t hesitate to buy a good bottle of wine, which will probably be gone in a night, well, that means we don’t get the value of that oil,” continues Corti. True, good oil is usually not cheap, but it’s worthy, as the polyphenols and tocopherolsit contains are very important for our health. And then, don’t forget what we are paying for: behind the final product, there’s a process that implies the manual labor of many people, the careful selection of olives, a process which is only partially made by machines. We are paying for a product that comes from centuries of tradition. Would you rather pay for that or for the vitamins you get every day?
“Studies have revealed that olive oil should be given more consideration from a medical point of view” says Corti. “In fact, if the Mediterranean diet is considered the healthiest in the world, it’s also thanks to the importance of this product. “
on the futured photo from left: Judges Orietta Gianjorio, Darrell Corti and Pietro Paolo Arca
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Instead of merely translating the State Sidee des Islam in Von Karemer’s Geschicahte der herr Schendem ideen des Islam, the author has added the value of the book by incorporating into if the researches of Walhausen Goldziher and other English and continental scholars. In other words it is Von Kremer englarged, amplified. In these pages there is an account of those political & social questions which arose in agitated and wrecked the Muslim Empire. Here is an account of the strength & weakness of Islam, a tribute to its inheritance, religious force and vitality.
Von Kremer is essentially a scholar of the highest mark & distinction. He weighs, sifts, criticizes evidence and then delivers judgement. Hence the weight and value of his pronouncement. This book will supply a need long felt by students and the public alike Above all, it will help creating mutual understanding & mutual sympathy, larger outlook & broader tolerance.
“The great object in trying to understand history, political, religious, literary or scientific, is to get behind men and to grasp ideas. Ideas have a radiation and development, ancestry ad posterity of their own, in which men play the part of godfathers and godmothers more than that of legitimate parents.”
Everywhere I notice a growing interest in Islam and in the education imparted by Calcutta University and the other Universities of India—all of which are in many respected giving a lead to the world’s older seats of learning. The interest aroused will, I trust, increase as the years go by. Yet not merely love of learning. for its own sake, but recent political events have quickened widened and deepened this interest. There is, therefore, a need for a brief but exhaustive survey of the social, political and economic conditions of the Muslim under the Caliphate. Nay, the Caliphate itself calls for notice and attention. It is a subject of absorbing interest just now. Its meaning, its significance, its historical importance, its religious bearing—these require careful study. To understand the present we must know the past; for the present is a text and the past is largely its interpretation.
We want no political pamphlet, no controversial monograph; but a sober, well-considered, well- weighed historical work. I can think of no such work in English; but in German there is certainly one which, in spite of the years that have passed since its publication, is still well-worthy of study and respect. It is the Staatsidee des Islams in von Kremer’s Geschichte der herrschenden Ideen des Islams. It would be inaccurate to describe the pages lying before us as a mere translation of the Staatsidee des Islams, for I have incorporated into it the researches of Wellhausen, Goldziher and other English and Continental scholars. It is Von Kremer enlarged, amplified.
Here, in these pages, we have an account of those political and social questions which arose in, agitated and wrecked the Muslim Empire. Here we have an account of the strength and weaknesses of Islam, a tribute to its inherent religious force and vitality, a hope and a prophecy. And here we have an illustration and commentary upon the words of John Henry Newman: “Ali things are double, one against another. Every power, every form of government, every influence, strong as it may, be which it is prevented from doing all things at its will. In constitutional governments they appeal to the law; in absolute monarchies they rise; in military despotisms they assassinate. James the Second is opposed by form of laws; Louis of France by Jacqueries; Paul of Russia is strangled,”
The political history of Islam is the history of shattered ideals. They system, founded by the Prophet and maintained by Abu Bakr and ‘Omar, was a system impossible of complete realization or of ling endurance in a world of imperfect conditions. In these pages we see the slow and steady decline and eventual disappearance of that purely ideal system of love, brotherhood and equality, inaugurated by the genius of the Prophet and sustained by the unwavering loyalty of his two Successors.
Von Kremer is essentially a scholar of the highest mark and distinction. He weighs, sifts, criticizes evidence, and then delivers judgement. Hence the weight and value of his pronouncements. I am confident this little book will supply a need long felt by students and the public alike. It will encourage Islamic Studies and foster sympathy with Muslims. Further it will enlarge the outlook on questions Islamic. There is no greater need to the times than mutual understanding and mutual sympathy, larger outlook and broader toleration.
Has not Goethe said : “Delight, pleasure, sympathy this alone calls forth reality, all else in empty and vain.” I have to offer my most grateful thanks to Mr. H. Bruce Hannah (a thinker, whose recent work has caused a great stir in the historical world), and Mr. A.H. Harley, of the Culcutta Mardrassah, and to Dr. Bruhl for explaining to me passages in regard to which I sometimes felt doubt or difficulty.
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La Revue Theosophique, Paris, Vol. I, No. 1, March 21, 1889, pp. 3-13
The Theosophical Society in Australia, Theosophical Study Paper 1 2002
No initial issue of an orthodox and official Theosophical Journal should be allowed to appear without giving to our readers some information which we deem to be of absolute necessity.
As a matter of fact, the ideas which people have had until now concerning the Theosophical Society of India, as it is known, are so vague and so varied, that many of our Fellows themselves hold very erroneous opinions on the subject. Nothing could show better the necessity of thoroughly explaining the objective which we strive to attain in a Journal devoted exclusively to Theosophy. Accordingly, before we ask our readers to show an interest in it, or even venture on it, we very definitely owe them certain preliminary explanations.
What is Theosophy? Why this pretentious name, we are asked at the very outset? When we reply that Theosophy is divine wisdom, or the wisdom of the gods (Theo-sophia), rather than of God, another even more extraordinary objection is made: “Are you not Buddhists? We know that the Buddhists believe neither in one God, nor in many Gods …”
Entirely correct. But to begin with we are no more Buddhists than we are Christians, Mohammedans, Jews, Zoroastrians or Brahmanists. Then again, on the subject of the Gods, we hold to the esoteric method of the hyponoia taught by Ammonius Saccas, in other words to the occult meaning of the term. Was it not said by Aristotle:
The divine essence permeating nature and being diffused throughout the universe which is infinite, what the hoi polloi call the gods, are simply the First Principles …
in other words, the creative and intelligent forces of Nature. It does not follow from the fact that Buddhist philosophers recognize and know the nature of these forces, as well as anyone else, that the Society, as a Society, is Buddhist. In its capacity of an abstract body, the Society does not believe in anything, does not accept anything, and does not teach anything. The Society per secannot and should not have any one religion. Cults, after all, are merely vehicles, more or less material forms, containing a lesser or greater degree of the essence of Truth, which is One and universal. Theosophy is in principle the spiritual as well as the physical science of that Truth, the very essence of deistic and philosophical research. Visible representative of universal Truth — as all religions and philosophies are contained therein, and as each one of them contains in its turn a portion of that Truth — the Society could be no more sectarian, or have more preference, or partiality, than an anthropological or a geographical society. Are the latter concerned whether their explorers belong to this or the other religion, as long as everyone of their members carries out his duties courageously?
If, then, we are asked, as so many times before, whether we are deists or atheists, spiritualists or materialists, idealists or positivists, royalists, republicans, or socialists, we will answer that every one of these views is represented in the Society. And I have merely to repeat what I said exactly ten years ago in a definitive article in The Theosophist, to show how much that which the public thinks about us differs from that which we are in reality. Our Society has been accused at various times of the most singular and the most contradictory errors, and motives and ideas have been ascribed to it, which it has never had. What has not been said of us! One day, we were a society of ignoramuses, believing in miracles; the next day we were proclaimed to be thaumaturgists; our objectives were secret and altogether political, was said in the morning; we were Carbonari and dangerous nihilists; but in the evening, it was discovered that we were spies salaried by monarchical and autocratic Russia. At some other time, and with no transition of any kind, we became Jesuits seeking to ruin Spiritism in France. American Positivists saw in us religious fanatics, while the clergy of every country denounced us as the emissaries of Satan, etc., etc. Finally, our brave critics, with a most impartial urbanity, divided Theosophists into two categories: charlatans and ninnies …
But, one slanders only that which one hates or dreads. Why would anyone hate us? As to dreading us, who knows? It is not always wise to tell the Truth, and we tell, perhaps, too many true truths. In spite of everything, from the very day of the formation of our Society in the United States, fourteen years ago, our teachings have met with an entirely unforeseen reception. The original program had to be enlarged, and the area of our combined research and exploration at the present moment is lost to view beyond the infinite horizon. This expansion was brought about by the ever increasing number of our adherents, a number which grows every day; the diversity of their races and their religion requires of us more and more profound studies. However, while our program was enlarged, it was not in the least altered as far as its principal objects were concerned, except, unfortunately, in the case of one which was closest to our heart, namely, the first one, i.e., Universal Brotherhood without distinction of race, creed or colour. In spite of all our efforts, this object has been almost constantly ignored, or became a dead letter, especially in India, thanks to the innate haughtiness and the national pride of Englishmen. With that exception, the other two objects, namely the study of Oriental religions, especially of the ancient Vedic and Buddhist cults, and our research into the latent powers of man, have been pursued with a zeal which has had its rewards.
Since 1876, we have been forced to depart more and more from the broad highway of generalities, as outlined at first, in order to venture upon collateral roads which go on widening forever. Thus it happened that in order to satisfy all Theosophists and to trace the evolution of every religion, we had to circle the whole globe, beginning our pilgrimage at the dawn of the cycle of nascent humanity. These researches have led to a synthesis which has just been outlined in The Secret Doctrine, some portions of which will be translated in the present Journal. The doctrine is barely sketched in our two volumes, and yet the mysteries unveiled therein concerning the beliefs of prehistoric peoples, cosmogony and anthropology, have never been divulged until now. Certain dogmas, certain theories, clash therein with scientific theories, especially that of Darwin; contrariwise, they explain and clarify that which was to this day incomprehensible, and fill more than one gap which, nolens volens, was left void by orthodox science. We had to present these doctrines, such as they are, or else never broach the subject. He who dreads these infinite perspectives and who would try to shorten them by means of the shortcuts and suspension bridges artificially erected by modern science over these thousand and one gaps, would do better not to venture into the Thermopylae of archaic science.
Such has been one of the results of our Society, a very poor result, maybe, but one that will certainly be followed by other revelations, exoteric or purely esoteric. If we speak of this, it is to show that we do not preach any one religion in particular, leaving to every member complete and entire freedom to follow his own particular belief. The principal aim of our organization, which we are labouring to make a real brotherhood, is fully expressed in the motto of The Theosophical Society and all of its official organs: “There is no religion higher than Truth”. As an impersonal Society, we must seize the truth wherever we find it, without permitting ourselves more partiality for one belief than for another. This leads directly to a very logical conclusion: if we acclaim and receive with open arms all sincere truth seekers, there can be no place in our ranks for the vehement sectarian, the bigot, or the hypocrite, enclosed in Chinese Walls of dogma, each stone bearing the words: “No admission!” What place indeed could such fanatics occupy among us, fanatics whose religion forbids all inquiry and does not admit any argument possible, when the mother-idea, the very root whence springs the beautiful plant we call Theosophy is known to be — absolute and unfettered liberty to investigate all the mysteries of Nature, human or divine.
With this exception, the Society invites everyone to participate in its activities and discoveries. Whoever feels his heart beat in unison with the great heart of humanity; whoever feels his interests are one with those of every being poorer and less fortunate than himself; every man or woman who is ready to hold out a helping hand to those who suffer; whoever understands the true meaning of the word “Egoism”, is a Theosophist by birth and right. He can always be sure of finding sympathetic souls in our mist. Our Society is actually a sort of miniature humanity where, as in the human species at large, one can always find one´s counterpart.
If we are told that in our Society the atheist elbows the deist, and the materialist elbows the idealist, we would reply: What does it matter? Be an individual a materialist, i.e., one who would find in matter an infinite potency for creation or rather for the evolution of all terrestrial life; or be a Spiritualist, endowed with a spiritual perception which the former does not have — in what way does this prevent the one or the other from being a good Theosophist? Moreover, the worshippers of a personal god or a divine Substance are much more materialistic than the Pantheists who reject the idea of a carnalized god, but who perceive the divine essence in every atom. Every one knows that Buddhism does not recognize either one god or many gods. Yet the Arhat, for whom every atom of dust is as much replete with Svabhavat (plastic substance, eternal and intelligent, though impersonal) as he himself, and who strives to assimilate that Svabhavat by identifying himself with the All, in order to attain Nirvana, must travel the same painful road of renunciation, of good works and of altruism, and must lead the same saintly life, though less egotistical in its motive, as the beatified Christian. What matters the passing form, if the goal to be attained is the same eternal essence, whether that essence manifests itself to human perception as substance, as an immaterial breath, or as nothing! Let us admit the PRESENCE, whether called personal God or universal substance, and recognize a cause if we all see its effects. But these effects being the same for the atheist-Buddhist and for the deist-Christian, and the cause being invisible and inscrutable for the one as for the other, why waste our time in running after a shadow that cannot be grasped? When all is said, the greatest of materialists, as well as the most transcendental of philosophers, admit the omnipresence of an impalpable Proteus, omnipotent in its ubiquity throughout all the kingdoms of nature, including man; Proteus indivisible in its essence, and eluding form, yet appearing under all and every form; who is here and there and everywhere and nowhere; is All and Nothing; ubiquitous yet One; universal Essence binding, bounding, containing everything, contained in all. Where is the theologian who could go any farther? It is sufficient to recognize these truths, to be a Theosophist, for this recognition is tantamount to admitting that not only humanity — composed as it is of thousands of races — but everything that lives and vegetates, in short, everything that is, is made of the same essence and substance, is animated by the same spirit, and that, consequently, everything in nature, whether physical or moral, is bound in solidarity.
We have already said elsewhere, in The Theosophist, that “born in the United States of America the Theosophical Society was constituted on the model of its Mother Land.” The latter, as we know, has omitted the name of God from its Constitution, for fear, said the Fathers of the Republic, that the word might one day become the pretext for a State religion; for they desired to grant absolute equality to all religions under the law, so that each form would support the State, which in its turn would protect them all.
The Theosophical Society was founded on that excellent model.
At the present moment, its one hundred and seventy-three (173) Branches are grouped in several Sections. In India, these Sections are self-governing and provide for their expenses. Outside India, there are two large Sections: one in America and the other in England (American Section and British Section). Thus, every Branch, like every member, being free to profess whatever religion and to study whatever philosophy or science it prefers, provided all remain united in the tie of Solidarity or Brotherhood, our Society can truly call itself a “Republic of Conscience.”
Though free to pursue whatever intellectual occupation pleases him the best, each member of our Society must, however, furnish some reason for belonging thereto, which amounts to saying that each member must contribute his part, small though it be, in mental or other labour for the benefit of all. If one does not work for others one has no right to be called a Theosophist. All must strive for freedom of human thought, for the elimination of selfish and sectarian superstitions, and for the discovery of all the truths that are within the reach of the human mind. That object cannot be attained with more certainty than by the cultivation of unity in intellectual labours. No honest worker, no earnest seeker can remain empty-handed, and there is hardly a man or a woman, busy as they may think themselves to be, incapable of laying their tribute, moral or pecuniary, on the altar of truth. The duty of Branch and Section Presidents will be henceforth to see to it that the Theosophical beehive is kept free from those drones which keep merely buzzing.
One word more. How many times have not the two Founders of The Theosophical Society been accused of ambition and autocracy! How many times have they not been reproached with an alleged desire to impose their will upon the other members! Nothing is more unjust. The Founders of the Society have always been the first and humblest servants of their collaborators and colleagues, always ready to help them with whatever feeble light the may have, and to uphold them in their struggle against the egoists, the indifferent and the sectarians; for such is the foremost struggle for which everyone must prepare himself who enters our Society which is generally misunderstood by the public. Moreover, the Reports published after every annual Convention are there to prove it. At our last anniversary, held at Madras in December 1888, important reforms were proposed and adopted. Anything that savored of a pecuniary obligation ceased to exist, even the payment of the 25 francs for a diploma having been abolished. From now on, the Fellows are free to give what they like, if they have at heart to help and uphold the Society, or to give nothing at all.
In these circumstances and at the present moment of Theosophical history, it is easy to understand the purpose of a Journal exclusively devoted to the promulgation of our ideas. Therein we wish to point to new intellectual horizons, to outline unexplored routes leading to the amelioration of humanity; to offer a word of consolation to all the disinherited of the earth, whether suffering from starvation of soul or from lack of physical necessities. We invite all great-hearted individuals who desire to respond to this appeal, to join us in this humanitarian work. Each co-worker, whether a Fellow of the Society or simply a sympathizer, can help us to make of this Journal the only organ of true Theosophy in France. We are face to face with all the glorious possibilities of the future. This is again the hour of the great cyclic return of the rising tide of mystical thought in Europe. On every side we are surrounded by the ocean of universal science — the science of life eternal — bearing on its waves the forgotten and submerged treasures of vanished generations, treasures still unknown to the modern civilized races. The strong current which rises from the watery abyss, from the depths where lie the prehistoric learning and arts swallowed up with the antediluvian Giants — demigods, though but mere outlines of mortal men — that current strikes us in the face and murmurs: “That which has been still exists; that which has been forgotten, buried for aeons in the depths of the Jurassic strata, may reappear to view once more. Prepare yourselves.”
Happy are those who can interpret the language of the elements. But where are they bound for whom the word element has no other meaning than that given to it by physics or materialistic chemistry? Will it be towards well-known shores that the surge of the great waters will bear them, when they have lost their footing in the deluge which is approaching? Will it be towards the peaks of a new Ararat that they will find themselves carried, towards the heights of light and sunshine, where there is a ledge on which to place the feet in safety, or perchance is it a fathomless abyss that will swallow them as soon as they try to struggle against the irresistible billows of an unknown element?
We must prepare and study truth under every aspect, endeavoring to ignore nothing, if we do not wish to fall into the abyss of the unknown when the hour shall strike. It is useless to leave it to chance and await the intellectual and psychic crisis which is preparing, with indifference, if not with crass disbelief, saying that at the worst the rising tide will carry us naturally towards the shore; for it is very likely that the tidal wave will cast up nothing but a corpse. The strife will be terrible in any case between brutal materialism and blind fanaticism on the one hand, and philosophy and mysticism on the other — mysticism, that veil of more or less translucency which hides the eternal Truth.
But it is not materialism which will gain the upper hand. Every fanatic whose ideas isolate him from the universal axiom, “There is no religion higher than Truth” will see himself by that very fact rejected, like an unworthy stone from the Archway called Humanity. Tossed by the waves, driven by the winds, reeling in that element which is so terrible because unknown, he will soon find himself engulfed …
Yes, it must be so and it cannot be otherwise, when the artificial and chilly flame of modern materialism is extinguished for lack of fuel. Those who cannot become used to the idea of a spiritual Ego, a living soul and an eternal Spirit within their material shell (which owes its illusory existence to those principles); those for whom the great hope of an existence beyond the grave is a vexation, merely the symbol of an unknown quantity, or else the subject of a belief sui generis, the result of theological and mediumistic hallucination — these will do well to prepare for the worst disappointment the future could possibly have in store for them. From the depths of the dark, muddy waters of materiality which, on every side, hide from them the horizons of the great Beyond, a mystic force is rising during these last years of the century. At most it is but the first gentle rustling, but it is a superhuman rustling —“supernatural” only for the superstitious and the ignorant. The spirit of truth is passing now over the face of the dark waters, and in parting them, is compelling them to disgorge their spiritual treasures. This spirit is a force that can neither be hindered nor stopped. Those who recognize it and feel that this is the supreme moment of their salvation will be uplifted by it and carried beyond the illusions of the great astral serpent. The joy they will experience will be so poignant and intense, that if they were not mentally isolated from their bodies of flesh, the beatitude would pierce them like sharp steel. It is not pleasure that they will experience, but a bliss which is a foretaste of the knowledge of the gods, the knowledge of good and evil, and of the fruits of the tree of life.
But although the man of today may be a fanatic, a skeptic, or a mystic, he must become thoroughly convinced that it is useless for him to struggle against the two moral forces today unleashed and in supreme contest. He is at the mercy of these two adversaries, and no intermediary force is capable of protecting him. It is but a question of choice, whether to let himself be carried along without a struggle on the wave of mystical evolution, or to writhe against the reaction of moral and psychic evolution, and so find himself engulfed in the Maelström of the new tide. At the present time, the whole world, with its centres of high intelligence and human culture, its focal points of political, artistic, literary, and commercial life, is in turmoil; everything is shaking and crumbling in its movement towards reform. It is useless to remain blind, it is useless to hope that anyone can remain neutral between the two contending forces; one has to choose either the one or the other, or be crushed between them. The man who imagines he has chosen freedom, but remains submerged in that boiling caldron, foaming with foul matter called social life, most terribly betrays his own divine Self, a betrayal which will blind that Self in the course of a long series of future incarnations. All of you who hesitate on the path of Theosophy and the occult sciences, who are trembling on the golden threshold of truth — the only one within your grasp, for all the others have failed you, one after another — squarely face the great Reality which is offered you. It is to mystics only that these words are addressed, for them alone have they any importance; for those who have already made their choice they are vain and useless. But you, Occultists, Kabbalists and Theosophists, you well know that a Word, old as the world, though new to you, has been sounded at the beginning at the beginning of this cycle, and the potentiality of which, unperceived by others, lies hidden in the sum of the digits of the years 1 8 8 9; you well know that a note has just been struck which has never been heard by mankind of this era; and that a New Idea is revealed, ripened by the forces of evolution. This Idea differs from everything that has been produced in the nineteen century; it is identical, however, with the thought that has been the dominant tone and the keynote of every century, especially the last — absolute freedom of thought for humanity.
Why try to strangle and suppress what cannot be destroyed? Why struggle when there is no other choice than allowing yourselves to be raised on the crest of the spiritual wave to the very heavens, beyond the stars and the universes, or to be engulfed in the yawning abyss of an ocean of matter? Vain are your efforts to sound the unfathomable, to reach the ultimate of this wonderful matter so glorified in our century; for its roots grow in the spirit and in the Absolute; they do not exist, though they are eternally. This constant contact with flesh, blood and bones, the illusion of differentiated matter, does nothing but blind you; and the more you penetrate into the region of the impalpable atoms of chemistry, the more you will be convinced that they exist only in your imagination. Do you truly expect to find therein every Truth and every reality of existence? For Death is at everyone´s door, waiting to close it behind a beloved soul that escapes from its prison, upon the soul which alone has made the body a reality; how can eternal love associate itself with the molecules of matter which change and disappear?
But you are perhaps indifferent to all such things; how then can affection and the souls of those you love concern you at all, since you do not believe in the very existence of such souls? It must be so. You have made your choice; you have entered upon that path which crosses nothing but the barren deserts of matter. You are self-condemned to vegetate therein through a long series of existences. Henceforth, you will have to be contented with deliriums and fevers in place of spiritual perceptions, with passion instead of love, with the husk instead of the fruit.
But you, friends and readers, you who aspire to something more than the life of the squirrel everlastingly turning the same wheel; you who are not content with the seething of the caldron whose turmoil results in nothing; you who do not mistake the deaf echoes, as old as the world, for the divine voice of truth; prepare yourselves for a future of which but few in your midst have dared to dream, unless they have already entered upon the path. For you have chosen a path that, although thorny at the start, soon widens out and leads you to the divine truth. You are free to doubt while still at the beginning of the way, you are free to decline to accept on hearsay what is taught respecting the source and the cause of that truth, but you are always able to hear what its voice is telling you, and you can always study the effects of the creative force coming from the depths of the unknown. The arid soil upon which the present generation of men is moving, at the close of this age of spiritual dearth and of purely material surfeit, has need of a divine omen above its horizon, a rainbow, as symbol of hope. For all the past centuries our nineteenth has been the most criminal. It is criminal in its frightful selfishness, in its skepticism which grimaces at the very idea of anything beyond the material; in its idiotic indifference to all that does not pertain to the personal self, more than any of the previous centuries of ignorant barbarism and intellectual darkness. Our century must be saved from itself before its last hour strikes. For all those who see the sterility and folly of an existence blinded by materialism and ferociously indifferent to the fate of their neighbour, this is the moment to act; now is the time for them to devote all their energies, all their courage and all their efforts to a great intellectual reform. This reform can only be accomplished by Theosophy, and, let us add, by Occultism or the wisdom of the Orient. The paths that lead to it are many; but the wisdom is one. Artistic souls envision it, those who suffer dream of it, the pure in heart know it. Those who work for others cannot remain blind to its reality, though they may not always recognize it by its name. Only light and empty minds, egotistical and vain drones, confused by their own buzzing, will remain ignorant of the supreme ideal. They will continue to exist until life becomes a grievous burden to them.
It must be distinctly remembered, however; these pages are not written for the masses. They are neither an appeal for reforms, nor an effort to win over to our views the fortunate in life; they are addressed solely to those who are constitutionally able to comprehend them, to those who suffer, to those who hunger and thirst after some Reality in this world of Chinese Shadows. As for those, why should they not show themselves courageous enough to abandon their world of frivolous occupations, their pleasures above all and even their personal interests, except when those interests form part of their duties to their families and others? No one is so busy or so poor that he cannot create a noble ideal and follow it. Why then hesitate in clearing a path towards this ideal, through all obstacles, over every stumbling block, every petty hindrance of social life, in order to march straight forward until the goal is reached? Those who would make this effort would soon find that the “strait gate” and the “thorny path” lead to the broad valleys of limitless horizon, to that state where there is no more death, because one feels oneself rebecoming a god! It is true that the first conditions required to reach it are an absolute disinterestedness, a boundless devotion to the welfare of others, and a complete indifference to the world and its opinions. In order to make the first step on that ideal path, the motive must be absolutely pure; not an unworthy thought must attract the eyes from the end in view, not a doubt or hesitation shackle the feet. There do exist men and women thoroughly qualified for this, whose only aim is to dwell under the Aegis of their Divine Nature. Let them, at least, take courage to live the life and not conceal it from the eyes of others! No one else´s opinion should be considered superior to the voice of one´s own conscience. Let that conscience, therefore, developed to its highest degree, guide us in all the ordinary acts of life. As to the conduct of our inner life, let us concentrate our entire attention on the ideal we have set ourselves, and look beyond, without paying the slightest attention to the mud upon our feet …
Those who are capable of making this effort are the true Theosophists; all others are but members, more or less indifferent, and very often useless. | <urn:uuid:e712f982-736c-4902-b93f-da53ac70c6cf> | CC-MAIN-2022-33 | https://melbourne.theosophicalsociety.org.au/articles/the-new-cycle | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882570767.11/warc/CC-MAIN-20220808061828-20220808091828-00470.warc.gz | en | 0.963355 | 6,152 | 2.4375 | 2 |
For 24-year-old S Vanaja, education had to take a beating after her father passed away right after she finished her Intermediate studies and she and her mother had to take over their local shop to fend for themselves. But Vanaja, a resident of Hanamkonda in Telangana is trying to give back to some of the less fortunate. The young woman teaches a small group of 20 children near the Asian Mall in Hanamkonda beside an open nala daily mornings and evenings, a New Indian Express report said.
The children whom Vanaja teaches are all from classes Lower KG to Class 3 and none of them can afford the online classes that have been started by most schools due to the lack of a smartphone. All of these children hail from migrant settlements in the area and their families are mostly from Chhattisgarh and Maharashtra, and education for them has been a struggle since forever because of their weaker socio-economic backgrounds at first and now with the pandemic, the situation has turned even more dire. Vanaja teaches these kids for free.
The families of these children have been living in huts in a slum area built on government land for the past 2 decades. Vanaja, who originally hails from the Bhongir district in Telangana, is a resident of the same slum.
“My father died when I was a child, and my mother was the sole breadwinner. I had to help her run the shop. So I could not continue my education,” she told TNIE.
Like all, the education sector has also been transformed due to the pandemic and with schools and colleges moving the entire scenario online, these children have been suffering the most due to lack of basic facilities and many of them drop out of schools. For them, Vanaja is a godsend.
Vanaja understand these children’s plight and their struggles and thus helps them get the basic education they definitely need. A lot many of these children also do not get proper meals and with schools shut, mid-day meals have also stopped.
“I believe that it is my responsibility to impart education to these children, even though I have no classrooms to offer,” she says. | <urn:uuid:7b91a743-2503-4bc4-8be9-f29e256978ce> | CC-MAIN-2022-33 | https://www.news18.com/news/buzz/how-a-telangana-woman-is-educating-migrant-kids-who-cannot-afford-online-classes-3486092.html | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573104.24/warc/CC-MAIN-20220817183340-20220817213340-00466.warc.gz | en | 0.984171 | 456 | 2.15625 | 2 |
|Author||Kim Stanley Robinson|
|Cover artist||Don Dixon|
|Publisher||Spectra/Bantam Dell/Random House|
|January 1, 1993|
|Media type||Print (hardback & paperback)|
|Pages||519 pp. (hardcover)|
|Awards||Locus Award for Best Science Fiction Novel (1994, 1997)|
|LC Class||PS3568.O2893 R44 1993|
|Followed by||Green Mars|
|Author||Kim Stanley Robinson|
|Cover artist||Don Dixon|
|Publisher||Spectra/Bantam Dell/Random House|
|March 1, 1994|
|Media type||Print (hardback & paperback)|
|Pages||535 pp. (hardcover)|
|Preceded by||Red Mars|
|Followed by||Blue Mars|
|Author||Kim Stanley Robinson|
|Cover artist||Don Dixon|
|Publisher||Spectra/Bantam Dell/Random House|
|June 1, 1996|
|Media type||Print (hardback & paperback)|
|Pages||609 pp. (hardcover)|
|Preceded by||Green Mars|
|Author||Kim Stanley Robinson|
|Cover artist||Don Dixon|
|Publisher||Spectra/Bantam Dell/Random House|
|September 1, 1999|
|Media type||Print (hardback & paperback)|
|Pages||352 pp (hardback)|
The Mars trilogy is a series of award-winning science fiction novels by Kim Stanley Robinson that chronicles the settlement and terraforming of the planet Mars through the intensely personal and detailed viewpoints of a wide variety of characters spanning almost two centuries. Ultimately more utopian than dystopian, the story focuses on egalitarian, sociological, and scientific advances made on Mars, while Earth suffers from overpopulation and ecological disaster.
The three novels are Red Mars (1993), Green Mars (1994), and Blue Mars (1996). The Martians (1999) is a collection of short stories set in the same fictional universe. The main trilogy won a number of prestigious awards. Icehenge (1984), Robinson's first novel about Mars, is not set in this universe but deals with similar themes and plot elements. The trilogy shares some similarities with Robinson's more recent novel 2312 (2012), for instance, the terraforming of Mars and the extreme longevity of the characters in both novels.
- 1 Plot
- 2 Story elements
- 3 Characters
- 3.1 The First Hundred
- 3.2 Their descendants
- 3.3 Other characters
- 4 Development history
- 5 Critical accounts
- 6 Awards
- 7 Adaptations and uses
- 8 Translations to other languages
- 9 See also
- 10 References
- 11 External links
Red Mars — Colonization
Red Mars starts in 2026 with the first colonial voyage to Mars aboard the Ares, the largest interplanetary spacecraft ever built and home to a crew who are to be the first hundred Martian colonists. The ship was built from clustered space shuttle external fuel tanks which, instead of reentering Earth's atmosphere, had been boosted into orbit until enough had been amassed to build the ship. The mission is a joint Russian-American undertaking, and seventy of the First Hundred are drawn from these countries (except, for example, Michel Duval, a French psychologist assigned to observe their behavior). The book details the trip out, construction of the first settlement on Mars (eventually called Underhill) by Nadia Chernyshevski, as well as establishing colonies on Mars' hollowed out asteroid-moon Phobos, the ever-changing relationships between the colonists, debates among the colonists regarding both the terraforming of the planet and its future relationship to Earth. The two extreme views on terraforming are personified by Saxifrage "Sax" Russell, who believes their very presence on the planet means some level of terraforming has already begun and that it is humanity's obligation to spread life as it is the most scarce thing in the known universe, and Ann Clayborne, who stakes out the position that humankind does not have the right to change entire planets at their will.
Russell's view is initially purely scientific but in time comes to blend with the views of Hiroko Ai, the chief of the Agricultural Team who assembles a new belief system (the "Areophany") devoted to the appreciation and furthering of life ("viriditas"); these views are collectively known as the "Green" position, while Clayborne's naturalist stance comes to be known as "Red." The actual decision is left to the United Nations Organization Mars Authority (UNOMA), which greenlights terraforming, and a series of actions get underway, including the drilling of "moholes" to release subsurface heat; thickening of the atmosphere according to a complicated bio-chemical formula that comes to be known as the "Russell cocktail" after Sax Russell; and the detonation of nuclear explosions deep in the sub-surface permafrost to release water. Additional steps are taken to connect Mars more closely with Earth, including the insertion of an Areosynchronous asteroid "Clarke" to which a space elevator cable is tethered.
Against the backdrop of this development is another debate, one whose principal instigator is Arkady Bogdanov of the Russian contingent (possibly named in homage to the Russian polymath and science fiction writer Alexander Bogdanov - it is later revealed in Blue Mars that Alexander Bogdanov is an ancestor of Arkady's.). Bogdanov argues that Mars need not and should not be subject to Earth traditions, limitations, or authority. He is to some extent joined in this position by John Boone, famous as the "First Man on Mars" from a preceding expedition and rival to Frank Chalmers, the technical leader of the American contingent. Their rivalry is further exacerbated by competing romantic interest in Maya Katarina Toitovna, the leader of the Russian contingent. (In the opening of the book, Chalmers instigates a sequence of events that leads to Boone being assassinated; much of what follows is a retrospective examination of what led to that point.)
Earth meanwhile increasingly falls under the control of transnational corporations (transnats) that come to dominate its governments, particularly smaller nations adopted as "flags of convenience" for extending their influence into Martian affairs. As UNOMA's power erodes, the Mars treaty is renegotiated in a move led by Frank Chalmers; the outcome is impressive but proves short-lived as the transnats find ways around it through loop-holes. Things get worse as the nations of Earth start to clash over limited resources, expanding debt, and population growth as well as restrictions on access to a new longevity treatment developed by Martian science—one that holds the promise of lifespans into the hundreds of years. In 2061, with Boone dead and exploding immigration threatening the fabric of Martian society, Bogdanov launches a revolution against what many now view as occupying transnat troops operating only loosely under an UNOMA rubber-stamp approval. Initially successful, the revolution proves infeasible on the basis of both a greater-than-expected willingness of the Earth troops to use violence and the extreme vulnerability of life on a planet without a habitable atmosphere. A series of exchanges sees the cutting of the space elevator, bombardment of several Martian cities (including the city where Bogdanov is himself organizing the rebellion; he is killed), the destruction of Phobos and its military complex, and the unleashing of a great flood of torrential groundwater freed by nuclear detonations.
By the end, most of the First Hundred are dead, and virtually all who remain have fled to a hidden refuge established years earlier by Ai and her followers. (One exception is Phyllis Boyle, who has allied herself with the transnats; she is on Clarke when the space elevator cable is cut and sent flying out of orbit to a fate unknown by the conclusion of the book.) The revolution dies and life on Mars returns to a sense of stability under heavy transnat control. The clash over resources on Earth breaks out into a full-blown world war leaving hundreds of millions dead, but cease-fire arrangements are reached when the transnats flee to the safety of the developed nations, which use their huge militaries to restore order, forming police-states. But a new generation of humans born on Mars holds the promise of change. In the meantime, the remaining First Hundred—including Russell, Clayborne and Chernyshevski—settle into life in Ai's refuge called Zygote, hidden under the Martian south pole.
Green Mars — Terraforming
Green Mars takes its title from the stage of terraforming that has allowed plants to grow. It picks up the story 50 years after the events of Red Mars in the dawn of the 22nd century, following the lives of the remaining First Hundred and their children and grandchildren. Hiroko Ai's base under the south pole is attacked by UN Transitional Authority (UNTA) forces, and the survivors are forced to escape into a (less literal) underground organization known as the Demimonde. Among the expanded group are the First Hundred's children, the Nisei, a number of whom live in Hiroko's second secret base, Zygote.
As unrest in the multinational control over Mars's affairs grows, various groups start to form with different aims and methods. Watching these groups evolve from Earth, the CEO of the Praxis Corporation sends a representative, Arthur Randolph, to organize the resistance movements. This culminates into the Dorsa Brevia agreement, in which nearly all the underground factions take part. Preparations are made for a second revolution beginning in the 2120s, from converting moholes to missiles silos or hidden bases, sabotaging orbital mirrors, to propelling Deimos out of Mars' gravity well and out into deep space so it could never be used as a weapons platform as Phobos was.
The book follows the characters across the Martian landscape, which is explained in detail. As Russell's character infiltrates the transnat terraforming project, the newly evolving Martian biosphere is described at great length and with more profound changes most aimed at warming up the surface of Mars to the brink of making it habitable, from continent sized orbital mirrors, another space elevator built (using another anchored asteroid that is dubbed "New Clarke"), to melting the northern polar ice cap, and digging moholes deep enough to form volcanoes. A mainstay of the novel is a detailed analysis of philosophical, political, personal, economical, and geological experiences of the characters. The story weaves back and forth from character to character, providing a picture of Mars as seen by them.
Russell eventually becomes romantically involved with Phyllis under his assumed identity, but she discovers his true identity and has him arrested. Members of the underground launch a daring rescue from the prison facility where Russell suffers torture and interrogation that causes a stroke; Maya kills Phyllis in the process of the rescue.
The book ends on a major event which is a sudden, catastrophic rise in Earth's global sea levels not caused primarily by any greenhouse effect but by the eruption of a chain of volcanoes underneath the ice of west Antarctica, disintegrating the ice sheet and displacing the fragments into the ocean. The resultant flooding causes global chaos on Earth, creating the perfect moment for the Martian underground to seize control of Martian society from Earth-based control. Following a series of largely bloodless coups, an extremist faction of Reds bombs a dam near Burroughs, the major city where the remaining United Nations forces have concentrated, in order to force the security forces to evacuate. The entire city is flooded and the population of the city has to walk in the open Martian atmosphere (which just barely has the temperature, atmospheric pressure, and gas mixture to support human life) to the base of the new space elevator in Sheffield. With this, control of Mars is finally wrested away from Earth with minimal loss of life, although Hiroko and some of her followers are said to have been killed in the conflict.
Blue Mars — Long-term results
Blue Mars takes its title from the stage of terraforming that has allowed atmospheric pressure and temperature to increase so that liquid water can exist on the planet's surface, forming rivers and seas. It follows closely in time from the end of Green Mars and has a much wider scope than the previous two books, covering an entire century after the second revolution. As Earth is heavily flooded by the sudden melting of the Antarctic ice cap, the once mighty metanats are brought to their knees; as the Praxis Corporation paves a new way of "democratic businesses". Mars becomes the "Head" of the system, giving universal healthcare, free education, and an abundance of food. However, this sparks illegal immigration from Earth, so to ease the population strain on the Blue Planet, Martian scientists and engineers are soon put to the task of creating asteroid cities; where small planetoids of the Belt are hollowed out, given a spin to produce gravity, and a mini-sun is created to produce light and heat.
With a vast increase in sciences, technologies, and spacecraft manufacturing, this begins the "Accelerando"; where humankind spreads its civilization throughout the Solar System, and eventually beyond. As Venus, the Jovian moons, the Saturnian moons, and eventually Triton are colonized and terraformed in some way, Jackie Boone (the granddaughter of John Boone, the first man to walk on Mars from the first book) takes an interstellar vessel (made out of an asteroid) to another star system twenty light-years away, where they will start to terraform the planets and moons found there.
The remaining First Hundred are generally regarded as living legends. Reports of Hiroko's survival are numerous, and purported sightings occur all over the colonized solar system, but none are substantiated. Nadia and Art Randolph lead a constitutional congress in which a global system of government is established that leaves most cities and settlements generally autonomous, but subject to a central representative legislature and two systems of courts, one legal and the other environmental. The environmental court is packed with members of the Red faction as a concession (in exchange for their support in the congress, as much of their power was broken when they attempted and failed to violently expel remaining UN forces early on after the second revolution of Green Mars; yet they still retained enough power to stymie constitutional negotiations). Vlad, Marina, and Ursula, the original inventors of the longevity treatments, introduce a new economic system that is a hybrid of capitalism, socialism, and environmental conservationism. During a trip to Earth occurring alongside the congress, Nirgal (one of the original children to be born on Mars to the First Hundred and something of a Mars-wide celebrity), Maya, and Sax negotiate an agreement that allows Earth to send a number of migrants equal to 10% of Mars' population to Mars every year. Following the adoption of the new constitution, Nadia is elected the first president of Mars and serves competently, although she does not enjoy politics. She and Art work together closely, and eventually fall in love and have a child.
Sax Russell devotes himself to various scientific projects, all the while continuing to recover from the effects of his stroke. Since the second revolution, he feels enormous guilt that his pro-terraforming position became the dominant one at the expense of the goals of Ann's anti-terraforming stance, as Sax and Ann have come to be regarded as the original champions of their respective positions. Sax becomes increasingly preoccupied with seeking forgiveness and approval from Ann, while Ann, depressed and bitter from her many political and personal losses, is suicidal and refuses to accept any more longevity treatments. However, during one attempt to demonstrate to Ann the beauty of the terraformed world, Sax witnesses Ann collapse into a coma. While she remains unconscious he arranges for her to be resuscitated and for her to be treated with the longevity treatment, both against her will.
The longevity treatments themselves begin to show weaknesses once those receiving it reach the two-century mark in age. The treatments reduce most aging processes to a negligible rate, but are much less effective when it comes to brain function, and in particular memory. Maya in particular suffers extreme lapses in memory, although she remains high functioning most of the time. Further, as people age, they begin to show susceptibility to strange, fatal conditions which have no apparent explanation and are resistant to any treatment. Most common is the event that comes to be known as the "quick decline", where a person of extremely advanced age and in apparently good health suffers a sudden fatal heart arrythmia and dies abruptly. The exact mechanism is never explained. Michel dies of the quick decline, while attending the wake of another First Hundred member. Russell speculates that Michel's quick decline was brought on by the shock of seeing Maya fail to remember Frank Chalmers (who was killed while escaping security forces in the first revolution) upon looking at a treasured photo of him on her refrigerator. As a result of this and Russell's own problems with memory, he organizes a team of scientists to develop medicine that will restore memory. The remaining members of the First Hundred, of which there are only 12, congregate in Underhill, and take the medicine. It works so well that Russell remembers his own birth. He and Ann Clayborne finally recall that they had been in love prior to leaving Earth the very first time, but both had been too socially inept and nervous about their chances for selection for the Mars voyage to reveal this to each other. Their famous argument over terraforming had been a mere continuation of a running conversation they had been having since they still lived on Earth. Through the memory treatment it is also revealed that Phyllis had been lobbying to free Sax from his torturers when she was murdered by Maya. Maya herself declines the treatment. Sax also distinctly recalls Hiroko assisting him in finding his rover in a storm before he nearly froze to death before disappearing once again and is convinced she remains alive, although the question of whether she is actually alive is never resolved.
Eventually, the anti-immigration factions of the Martian government provoke massive illegal immigration from Earth, risking another war; however, under the leadership of Ann and Sax, who have fallen in love again following their reconciliation, along with Maya, the Martian population unites to reconstitute the government to accept more immigration from Earth, diffusing the imminent conflict and ushering in a new golden age of harmony and security on Mars.
The Martians — Short stories
The Martians is a collection of short stories that takes place over the timespan of the original trilogy of novels, as well as some stories that take place in an alternate version of the novels where the First Hundred's mission was one of exploration rather than colonization. Buried in the stories are several hints about the eventual fate of the Martian terraforming program.
- Some Work Notes and Commentary on the Constitution by Charlotte Dorsa Brevia
- The Soundtrack
- The Way the Land Spoke to Us
- What Matters
- Exploring Fossil Canyon (originally published in Universe 12, 1982)
- Four Teleological Trails
- Enough is as Good as a Feast (the title phrase appears often in the Science in the Capital series)
- Coyote Makes Trouble
- Coyote Remembers
- Discovering Life (also in Vinland the Dream)
- A Martian Romance (originally published in Asimov's Science Fiction, October–November 1999, subsequently anthologized)
- An Argument for the Deployment of All Safe Terraforming Technologies
- Arthur Sternbach Brings the Curveball to Mars (subsequently anthologized)
- Big Man in Love
- "If Wang Wei Lived on Mars and Other Poems"
- Jackie on Zo
- Keeping the Flame
- Maya and Desmond
- Michel in Antarctica
- Michel in Provence
- Purple Mars
- Salt and Fresh
- Saving Noctis Dam
- Sax Moments
- Selected Abstracts from "The Journal of Aerological Studies"
- Sexual Dimorphism Originally in: Asimov's Science Fiction, June 1999. (Subsequently anthologized, including Hartwell, David G., ed. (2000). Year's Best SF 5. ISBN 0-06-102054-0.; Cramer, Kathryn; Hartwell, David G., eds. (2002). The Hard SF Renaissance. ISBN 0-312-87635-1.; and Aldiss, Brian, ed. (2007). A Science Fiction Omnibus. ISBN 978-0-14-118892-8. Nominated for the James Tiptree, Jr. Award, which celebrates gender-bending science fiction.)
- The Names of the Canals
- The Constitution of Mars
- The Archaeae Plot
Trans-national Corporations, nicknamed "transnats", are extremely powerful multinational corporations that first emerge in the mid-21st century. Robinson tracks the evolution of the transnats into what he terms "metanats" (metanational). These multinational corporations have grown so large as a result of globalization that they have sufficient economic power to take over or strongly manipulate national governments, initially only relatively small third-world governments, but later, larger developed governments too, effectively running whole countries. In Robinson's future history, the metanational corporations become similar to nation-states in some respects, while continually attempting to take over competitors in order to become the sole controller of the interplanetary market. As the Mars trilogy draws to a close in the mid-23rd century, the metanational corporations are forced by a global catastrophe to concede more democratic powers to their workforces.
Although there are many transnational and metanational corporations mentioned, two play an active role in the development of the plotline. Praxis, a largely benevolent and relatively democratic firm, and Subarashī, which plays a large role in the maltreatment of the citizens of Mars.
Genetic engineering is first mentioned in Red Mars; it takes off when Sax creates an alga to withstand the harsh Martian temperature and convert its atmosphere into breathable air. Eventually this is done on a massive scale, with thousands of types of GE algae, lichen and bacteria being created to terraform the planet. In Green Mars, GE animals began to be created to withstand the thin Martian atmosphere, and to produce a working planetary-biosphere. By Blue Mars, GE is commonly being done on humans, willingly, to help them better adapt to the new worlds; to breathe thinner air (e.g. Russell), or to see better in the dimmer light of the outer planets.
The books also speculate on the colonization of other planets and moons in the Solar System, and include descriptions of settlements or terraforming efforts on Callisto, Mercury, Titania, Miranda and Venus. Toward the end of the last novel, humans are taking sub-light colony ships to other stars, taking advantage of the longevity treatments to survive the trip to their destinations.
A great portion of Blue Mars is concerned with the effects of extreme longevity on its protagonists, most of whom have lived over two hundred years as a result of repeated longevity treatments. In particular, Robinson speculates on the psychological effects of ultra-longevity including memory loss, personality change, mental instability, and existential boredom.
The First Hundred
The initial colonists from the Ares who established a permanent colony. Many of them later become leaders or exemplary figures in the transformation of Mars or its new society. The "First Hundred" actually consisted of 101, with Coyote being smuggled aboard the Ares by Hiroko.
An American astronaut, who was the first human to walk on Mars in the year 2020. He returns a public hero and uses his considerable influence to lobby for a second mission, this time one of colonization. Boone received a large amount of radiation on his first trip to Mars, more than the recommended dosage according to medical regulations. However, his celebrity status allows him to skirt this. On the second voyage, Boone is one of the "First Hundred" colonists sent to permanently colonize Mars. His accomplishments and natural charm yield him an informal leadership role. In the first chapter of Red Mars, John Boone is assassinated in a plot instigated by Frank Chalmers. The narrative then steps back to the First Hundred's voyage to Mars aboard the spaceship Ares. His ideas continue as a point of reference for the remainder of the trilogy. Boone's character portrayal is complex; in one light, Boone is a stereotypically simple, heroic figure, an everyman hero: his first words on his first trip to Mars are "Well, here we are." He is almost uniformly cheerful and good-natured, and approaches everything he undertakes with hale bonhomie. But later in Red Mars, Robinson switches to Boone's point of view, and it is in this section that it is revealed that late in life, Boone is addicted to omegendorph, a fictional drug that is based on endorphins in the human brain. In addition, it reveals that at least some of his seeming simplicity might simply be an act designed to further his political goals. Overall, Boone is presented as larger-than-life.
Head of the American contingent, he is Machiavellian in his use of power. However, his cynicism is later shown to be a form of self-defense; Chalmers is at least partly driven by a hidden idealistic side. Early in the voyage to Mars, he becomes sexually involved with Maya Toitovna, the leader of the Russian contingent of the mission. During the second half of the voyage, Toitovna becomes involved with Boone. Already bitter that Boone became the first to walk on Mars instead of him as they were both candidates for the mission and that he was allowed to join the colonization trip despite his manipulations, Chalmers further despises Boone because of Toitovna's affection. His dislike culminates in his involvement in a plot to assassinate Boone, which ultimately succeeds and allows him to take over handling major affairs on Mars, which ultimately became his undoing as his ruthless governance and aggressive diplomatic work backfire on him during the revolution of 2061. In the final chapters of Red Mars, Chalmers flees with Toitovna and other members of the First Hundred to join the hidden colonists at the polar ice cap but dies along the way when he is caught outside their vehicle during an aquifer flood in Valles Marineris.
An emotional woman who is at the center of a love triangle between Boone and Chalmers, she begins as head of the Russian contingent. The novels hint that she used both wit and seduction to rise through the ranks of the Russian space agency to become the leader of the first colonization mission. After the first revolution, she flees with other members of the First Hundred to the hidden colony in the pole. She becomes a school teacher of the children of the hidden colonists but later becomes a powerful political force. After the deaths of Chalmers and Boone, she falls in love with Michel Duval. She suffers heavily from bipolar disorder and from memory-related psychological disorders with growing age, which often lead her to isolate herself from others and sometimes turn violent. Throughout the novels, Maya takes an active political role, helping to keep the surviving First Hundred together during the failed revolution of 2061 and guiding the successful revolutions that occur decades later, despite her psychological problems.
Nadezhda "Nadia" Chernyshevski
A Russian engineer who started out building nuclear reactors in Siberia, during the voyage and initial exploration of Mars, she does her best to avoid the squabbles of the other members of the First Hundred. Instead, she busies herself by building the first permanent habitation of Mars, Underhill, using programmed automated robots. She also helps to construct a new and larger habitat, and research facility in a nearby canyon. In the later books, she becomes a reluctant politician. Chernyshevski is in love with Bogdanov and is devastated when he is killed in an attack by anti-revolutionary forces associated with UNOMA, the transnationals and Phyllis Boyle during the first Martian revolution. In retaliation for Bogdanov's murder, she activates his hidden weapon system, built into Phobos, which causes the entire moon (a UNOMA/transnational military base) to decelerate in orbit and destructively aerobrake in Mars' atmosphere, utterly destroying it. In Green Mars, she falls in love with Art Randolph, with whom she eventually starts a family. After Martian independence, she grudgingly becomes the first president of Mars.
A mechanical engineer with anarchist leanings, possibly based on the Russian Machist, Alexander Bogdanov (the character's ancestor) and Arkady Strugatsky, he is regarded by many other members of the First Hundred, particularly Boyle, as a troublemaker. He leads the team which establishes an outpost on the moon Phobos, and leads an uprising against the transnational corporation towards the end of first novel. Like Boone (with whom he was good friends), his political ideas (later known as Bogdanovism) weigh heavily on characters later in the series. In love with Nadia Chernyshevski, he is killed during the first Martian revolution in 2061.
Saxifrage "Sax" Russell
An American physicist, he is a brilliant and creative scientist, and is greatly respected for his intellectual gifts. However, he is socially awkward and often finds it difficult to understand and relate to other people. Russell is a leader of the Green movement, the goal of which is to terraform Mars. During Green Mars, Sax suffers a stroke while being tortured by government security forces and fellow member of the First Hundred, Phyllis Boyle. He subsequently suffers from Expressive aphasia and has to relearn how to speak. Originally apolitical, this event and a growing attachment to Mars itself leads Russell to become the physical architect of the second revolution. He is also secretly in love with Ann Clayborne, who cannot stand him at first, but after decades on Mars, eventually reconciles. Saxifrage means "stonebreaker" and is the name for an Alpine plant that grows between stones.
An American geologist, Clayborne is one of the first areologists and maintains a stalwart desire to see Mars preserved in the state it holds when humans arrive. Clayborne early on debates Saxifrage Russell over the proper role of humanity on Mars and though initially apolitical, this stance marks her as the original "Red," while Russell's hands-on terraforming reflects the antithesis of these views. Clayborne is shown to prefer solitude during much of the series, and even her relationship with fellow First Hundred settler Simon (with whom she has a child) is subject to introspective silence in most cases. Simon's death and the estrangement she finds from their son Peter when the latter emerges as a leading moderate "green" drive her to further isolation. Clayborne's relationship with Russell is shown to be complex, the two of them taking early opposite views but the situation slowly changing as Russell comes to appreciate what has been unleashed and what has indeed been lost as science gives way to commercial exploitation that he cannot control. During the events of Blue Mars, Russell intervenes to save Clayborne's life; later, the two are revealed to have once shared an attraction that went astray because of a casual misinterpretation between them.
A Japanese expert on biology, agriculture, and ecological systems, it was Ai who smuggled Desmond "Coyote" Hawkins onto the Ares (the two were friends and lovers as students in London). She is the charismatic leader of the farm team, one of the important work groups and cliques among the First Hundred. She thus becomes the focus of many of the trilogy's central themes. Most importantly, she teaches the importance of maintaining a respectful relation with one's planet. On Mars, this is called the Areophany. In the secret colony Zygote, which Hiroko established, the first generation of children of the First Hundred, the ectogenes, are all the product of artificial insemination outside of any human body. Hiroko uses the ova of the female members of the First Hundred as the female genetic material and uses the sperm of the male members of the First Hundred to fertilize the ova. Although Hiroko is seldom at the center of the narrative, her influence is pervasive. She disappears for the final time in Green Mars. Her ultimate fate is left unresolved. In Japanese, ai means love.
A French psychologist pivotally involved in early psychological screening of First Hundred candidates in Antarctica, Duval is assigned to accompany the Mars mission and is treated as an observer rather than as a member of the team during the early events of Red Mars. His aloof personality enforces this ostracism and also subverts his relationships with others, but in time it becomes clear that Duval is struggling with his own psychological issues perhaps more than anyone else from the expedition. During the first disappearance of the farm team, he is invited by Hiroko to flee with the farm team and establish Zygote, the first hidden colony. Duval desperately wants to return to Provence as he remembers it, although after visiting as a part of the Martian diplomatic mission to Earth, he becomes even more homesick. Duval falls in love with Maya Toitovna and guides her through particularly challenging psychological episodes throughout most of the series, dying late in Blue Mars when Maya displays signs of very heavy temporary memory loss.
Vladimir "Vlad" Taneev
Nearly sixty when he arrives on Mars, a Russian biological scientist who is the oldest of the First Hundred. Taneev heads medical treatment and most research projects on Mars, becoming famous as the creator of the gerontological treatment used to regenerate human cellular systems and ushering in a new era of longevity. He lives in Acheron on the Great Escarpment in the north of Mars before fleeing to the hidden colony after the First Revolution but later returns to his research, falling victim to "quick decline" late in the events of Blue Mars. For much of his Mars-centric life, Taneev lives in a ménage à trois with Ursula and Marina, the exact nature of which is never resolved.
A Christian American biologist with a harsh personality that does not win her many friends among the First Hundred and gains particular enmity from Ann Clayborne. As the Mars situation develops, Boyle sides against most of the First Hundred in favor of the increasingly authoritarian United Nations Office of Mars Affairs (UNOMA) and its successor, the corporate/quasi-fascist United Nations Transitional Authority (UNTA). Her influence is strongest during the later events of Red Mars, where by the 2061 revolution she has been placed in charge of the asteroid Clarke that serves as the counterweight of the First Space Elevator. The events of the revolution send Clarke (and Boyle) spinning off into the outer Solar System at the end of Red Mars; Green Mars finds her back in the equation, but her influence is greatly reduced against the backdrop of a much-expanded UNTA presence. Boyle engages in a brief sexual relationship with Saxifrage Russell (who despises her) while the latter is living under an assumed identity and is singularly capable of discerning who he really is, turning him over the UNTA. She is later present at a session in Kasei Vallis where Russell is being tortured, and is killed by Maya Toitovna. Later, as his memory recovers, Russell reveals that Boyle had been opposed to his torture and was demanding that he be released at the time that Maya's team freed him.
Desmond "Coyote" Hawkins
A Trinidadian stowaway, he is a friend and supporter of Hiroko, and a fervent anarchist communist. Present in Red Mars only as a shadowy figure who blends effortlessly into the Martian background, he is not even identified as anything more than the Coyote until the beginning of Green Mars. He becomes a leading figure in the underground and an unofficial coordinator of a developing gift economy.
Since the trilogy covers over 200 years of human history, later immigrants and the children and grandchildren of the First Hundred eventually become important characters in their own right.
The Martians use the same terminology for different generations as Japanese Americans. People who immigrated from Earth are called issei, the first generation born on Mars are nisei, and the second-generation Martians are sansei. Third-generation Martians are called yonsai.
- Kasei is the son of Hiroko and John Boone and the father of Jackie Boone. Kasei is the leader of the Kakaze, a radical Red faction. His name is Japanese for the planet Mars. He dies during the second revolution, after an unsuccessful attack on the second space elevator.
- The son of Hiroko and the Coyote, he is raised communally by Hiroko and her followers in Zygote. He is a good-natured wanderer who eventually becomes a political leader advocating ties with Earth. He is one of the founders of the Free Mars movement and is famous for his running technique that allows him to run all day for days on end. As Nadia's assistants, he and Art are instrumental in getting the Martian constitution written. Later he is sent on a diplomatic mission to Earth but nearly dies from an infection. His name is ancient Babylonian for Mars.
- Jackie Boone
- The granddaughter of Hiroko and John Boone (raised with Nirgal), she emerges as a leader of the Free Mars movement, but is seen to change her platform based on whatever keeps her in power (e.g. changing from banning Earth immigration to allowing almost unlimited immigrants). After her daughter Zo's death, she retires in grief and joins a one-way expedition to an extrasolar planet near Aldebaran.
- Peter Clayborne
- Peter Clayborne is the son of Ann Clayborne and Simon Frazier, being one of the first children born on Mars. Peter holds a position of older brother to all of the following first generation. Many revolutionary and later political decisions of the Mars First movement are influenced by his opinions and judgment. He works part-time as an engineer and a green politician.
- Zoya "Zo" Boone
- Jackie's daughter; she has feline traits (purring) inserted into her genome via the gerontological longevity treatment. In Blue Mars, she travels the solar system running political errands for Jackie, although the two do not get along particularly well. Her character is portrayed as hedonistic and explicitly nihilistic, making sexual satisfaction a priority and seemingly having little regard for the feelings of others. On the other hand, she apparently has a conscience, risking her life to rescue a man on Mercury and later dying in an attempt to save a distressed flier.
- The daughter of Nadia and Art.
- Arthur "Art" Randolph
- A representative of the Praxis corporation sent to contact the Martian underground movement on a quasi-diplomatic mission in an attempt to create a system of ecological capitalism based on democratic corporations. Like the other metanationals, it takes on intensive economic and political ties with governments, but Praxis aims for partnerships rather than exploitive relationships.
- Zeyk Tuqan (Arabic: زيك طوقان) and his wife Nazik (Arabic: نازك)
- They are Bedouin nomads who originally emigrated from Egypt and respected figures in the Arab Martian community. Zeyk is a close friend of Chalmers. His eidetic memory becomes a minor plot point.
- William Fort
- He is the founder of Praxis, one of the huge multinational corporations. He embraces a fusion of Eastern and Western lifestyles.
In an interview at UCSD, Robinson said that he was looking at a satellite photo of Mars and thought that would be a great place to go backpacking. He said the Mars trilogy grew out of that urge.
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- Red Mars won the BSFA in 1992, Nebula Award in 1993, and was nominated for the Hugo, Clarke, and Locus Awards in 1993.
- Green Mars won the Hugo and Locus Awards in 1994, and was nominated for the BSFA (1993) and Nebula Awards (1994).
- Blue Mars won the Hugo and Locus Awards in 1997, was nominated for a BSFA Award in 1996, and received nominations for the Campbell and Clarke Awards in 1997.
Adaptations and uses
The Mars trilogy rights were at one point held by James Cameron, who planned a five-hour miniseries to be directed by Martha Coolidge, but he passed on the option. Later Gale Ann Hurd planned a similar mini-series for the Sci-Fi Channel, which also remained unproduced. Then, in October 2008, it was reported that AMC and Jonathan Hensleigh had teamed up and were planning to develop a television mini-series based on Red Mars.
On September 24, 2014, SpikeTV announced it was working with producer Vince Gerardis to develop an TV series adaptation of the 'Red Mars'. On December 8, 2015, SpikeTV formally greenlit a 10-episode first season of a TV series based on the novels, with J. Michael Straczynski serving as showrunner and writer. On March 25, 2016 Deadline reported that Straczynski had left his position as showrunner with Peter Noah replacing him but he too left due to creative differences with Spike. Spike has put the series on hold for further development.
On Phoenix spacecraft
The content of Green Mars and the cover artwork for Red Mars are included on the Phoenix DVD, carried onboard Phoenix, a NASA lander that successfully touched down on Mars in May 2008. The First Interplanetary Library is intended to be a sort of time capsule for future Mars explorers and colonists.
Translations to other languages
- Colonization of Mars
- Kava - The Mars Trilogy contains many references to kava and kavajava—kava mixed with coffee. The novels use kava as the social drink of choice for the human colonizers of Mars.
- Mars in fiction
- Red Star, the 1908 utopian science fiction novel by Alexander Bogdanov about a technologically and socially advanced society on Mars. Referenced as an inspiration for the Mars Trilogy.
- Terraforming of Mars
- Potts, Stephen. "UCSD Guestbook: Kim Stanley Robinson". UCTV. University of California Television. Retrieved 5 September 2015.
- "1992 Award Winners & Nominees". Worlds Without End. Retrieved 2009-07-06.
- "1993 Award Winners & Nominees". Worlds Without End. Retrieved 2009-07-06.
- "1994 Award Winners & Nominees". Worlds Without End. Retrieved 2009-07-06.
- "1997 Award Winners & Nominees". Worlds Without End. Retrieved 2009-07-06.
- "1996 Award Winners & Nominees". Worlds Without End. Retrieved 2009-07-06.
- Strange Horizons Articles: Interview: Kim Stanley Robinson, by Lynne Jamneck—15 August 2005
- Cameron Sending Two Missions to Mars—by Greg Clark—Staff Writer (Imaginova Corp) posted: 08:07 pm ET 25 August 1999
- Sci Fi Wire -- The News Service of the Sci Fi Channel—1:00pm ET, 06-June-03
- Gallagher, Brian. "AMC Lands on Red Mars". MovieWeb.
- Shelli Weinstein. "Kim Stanley Robinson's 'Red Mars' Book Adapted as Series at Spike TV - Variety". Variety.
- Elizabeth Wagmeister. "Spike Orders 'Mars' Trilogy Straight to Series with Writer Michael Straczynski - Variety". Variety.
- Nellie Andreeva. "Spike TV 'Red Mars' Series On Pause After Showrunner Exits". Deadline. Retrieved 26 March 2016.
- First Interplanetary Library Will Land on Mars (from the Web site of the Planetary Society. Accessed 2008-05-26.) | <urn:uuid:70b2dbc1-664a-4936-a66c-40e9356a133f> | CC-MAIN-2016-44 | https://en.wikipedia.org/wiki/Mars_trilogy | s3://commoncrawl/crawl-data/CC-MAIN-2016-44/segments/1476988720468.71/warc/CC-MAIN-20161020183840-00488-ip-10-171-6-4.ec2.internal.warc.gz | en | 0.946257 | 9,125 | 1.8125 | 2 |
- 1 How much is a gallon of airplane fuel?
- 2 How much does aviation gasoline cost?
- 3 How much is a gallon of jet fuel 2020?
- 4 What is the price of aviation fuel per Litre?
- 5 Can you put jet fuel in a car?
- 6 Why is jet fuel so cheap?
- 7 Why does aviation fuel cost so much?
- 8 What octane is aviation fuel?
- 9 How many gallons of fuel does a 747 hold?
- 10 Is jet fuel a kerosene?
- 11 How much is jet fuel per ton?
- 12 How much is jet fuel per barrel today?
- 13 Can I buy aviation fuel?
- 14 Which fuel is used in aircraft?
- 15 What is the price of aviation kerosene?
How much is a gallon of airplane fuel?
170.8 Cents (US dollars) per Gallon.
How much does aviation gasoline cost?
The average nationwide price for 100LL avgas was $4.73, with the lowest reported price just $2.40 and the highest $9.99. On a regional basis, the lowest average price for 100LL avgas is found in the Southwest, where 563 reporting FBOs have an average price of $4.36, with the highest charging $7.19 and the lowest $2.55.
How much is a gallon of jet fuel 2020?
The June 2020 cost per gallon ($1.08) for aviation fuel was up 5 cents from May 2020 ($1.03), which was the lowest since April 2004 ($1.01).
What is the price of aviation fuel per Litre?
Aviation turbine fuel (ATF) price was reduced by Rs 1,887 per kilolitre, or 3 per cent, to Rs 58,374.16 per kl in the national capital, according to a price notification of state-owned fuel retailers.
Can you put jet fuel in a car?
Jet fuel can actually be used in cars, but only in diesel engines. Kerosene jet fuel and diesel are actually similar enough to allow for cross-functionality and would provide a similar performance.
Why is jet fuel so cheap?
The fuel that powers passenger planes is normally among the most expensive oil products, but in a sign of the times the coronavirus has turned it into a blending component for typically cheaper shipping fuel. Higher than normal amounts of diesel and vacuum gasoil are also finding their way into shipping fuel.
Why does aviation fuel cost so much?
This fuel is expensive for a number of reasons: 100LL fuel has many more “aromatic” hydrocarbons than mogas (auto fuel ) in order to increase the octane levels and prevent fuel from vaporizing in your lines at high altitude. It’s much higher grade, so it costs more.
What octane is aviation fuel?
Modern aviation unleaded fuels are currently being developed, such as 82UL in the United States. This is an 82 Octane Lean Mixture rating fuel and is approved for use in modern non turbo Avco Lycomings engines amongst others.
How many gallons of fuel does a 747 hold?
The horizontal tail surfaces of the 747 -8 have the capacity to carry 3,300 gallons of fuel.
Is jet fuel a kerosene?
Jet fuel ( Jet A-1 type aviation fuel, also called JP-1A) is used globally in the turbine engines ( jet engines, turboprops) in civil aviation. This is a carefully refined, light petroleum. The fuel type is kerosene.
How much is jet fuel per ton?
This is equivalent to the price of jet fuel at approximately $602.15 per metric ton and $283.36 per metric ton 6, respectively.
How much is jet fuel per barrel today?
Price $54.32 per barrel which is -32.4% lower than a year earlier, and -18.1% lower than a month earlier. Jet fuel price was $78.12 in August 2019. It was around $85 in May 2019.
Can I buy aviation fuel?
Anybody can buy av fuel going into an approved fuel container. You cant pull up and have it put directly into a car or your sled. After you leave the airport what you do with is your business.
Which fuel is used in aircraft?
Aviation kerosene, also known as QAV-1, is the fuel used by airplanes and helicopters equipped with turbine engines, such as pure jet, turboprops, or turbofans.
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The price of aviation turbine fuel (ATF) was raised by Rs 719.25 per kilolitre (kl), or 1.82 per cent, to Rs 40,211.78 per kl in the national capital, according to a price notification of state-owned fuel retailers. | <urn:uuid:120584fd-409e-44ff-a8e5-b26f8019e569> | CC-MAIN-2022-33 | https://cornerstonefbo.com/interesting-fact-about-aviation/quick-answer-how-much-is-aviation-fuel.html | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882571056.58/warc/CC-MAIN-20220809155137-20220809185137-00667.warc.gz | en | 0.953974 | 1,031 | 1.867188 | 2 |
Originally from the small town of Dallas, Pennsylvania, Sirak attended Northwestern University on an athletic scholarship for field hockey. There, she fell in love with study of anthropology.
"Starting out in psychology, I was inspired by an amazing young professor and became hooked after writing a research paper about the allegedly extinct subspecies Homo sapiens idaltu," Sirak recalls. "I wanted to study the past of humanity so I added anthropology for a double major."
Sirak came to Emory in 2012, drawn by the opportunity to work with George Armelagos, Goodrich C. White Professor of Anthropology (who passed away in 2014).
"I emailed George, who was one of the gods of anthropology, not expecting an answer," she says. "He responded in 37 minutes."
Now, Sirak is working as a visiting researcher at the Earth Institute at University College Dublin. Her research has also taken her to Russia, Hungary, Romania, China, India and Italy to access DNA in human skeletons and train other researchers in those techniques.
In an interview from Ireland, Sirak talks about her work and how she came to add genetics to anthropology, resulting in fascinating research and career paths.
What led you to add genetics to anthropology?
I had no interest in genetics, being totally dedicated to the study of human osteology and paleopathology. But George [Armelagos] believed DNA was going to become a critical part of anthropological research — and he couldn’t have been more right.
He proposed that I take some Nubian skeletal remains he had excavated in the 1970s to Ireland and learn how to do ancient DNA analysis at Trinity College Dublin.
I went home and cried because I didn’t want to say no, but I really, really did not want to go. However, I decided to just go anyway. It was the best academic decision I could have ever made. I stepped into the ancient DNA lab at Trinity and realized that I had been spelling “chromosome” wrong for as long as I could remember, which was where my knowledge of DNA was then.
What do you gain by combining anthropology with genetics in your research?
Genetics provides really fantastic, concrete data. However, it doesn’t provide the contextthat anthropology does. I like to think of genetics giving me the hard scientific data that I want, but anthropology adding in the human context and making the molecular data a human reality.
At Emory, I have learned how to think from a “biocultural” point of view. While many other anthropology programs stress only either a “biological” or a “cultural” approach, Emory combines the two.
I study the biology of past populations and I think about the way their culture and social environment could have influenced individual health and well-being, population demographics, patterns of morbidity and mortality, etc.
What have you been working on in Ireland?
Primarily extracting and sequencing DNA from skeletal remains from two socially disparate medieval cemeteries at the site of Kulubnarti in Sudanese Nubia. I am also part of a collaboration between University College Dublin and Harvard Medical School’s Department of Genetics lab.
We were recently contacted by the Irish National Police to help identify the remains of Thomas Kent, executed by the British for his part in the Easter Rising insurrection in 1916 and buried in a shallow grave on the grounds of Cork Prison; however, his body could not be positively identified. Collaborating with another team, we came up with this novel method to compare genetic data collected from two of Kent’s known living relatives and confirm his identity. He was given an honorable burial and a big state parade.
What other projects do you have in the works?
We hope to become involved in the Duffy’s Cut Project. Duffy’s Cut is the location of railroad tracks west of Philadelphia built by 57 Irish immigrants in the mid-1800s. All 57 are thought to have died from cholera. However, forensic evidence suggests that some might have been murdered, perhaps because of fear of contagion. We are hoping a DNA analysis on these samples will help identify these men and their family relationships.
We are in conversation with an Irish human rights group about identifying the remains of more than 800 Irish babies uncovered in a mass grave in western Ireland. This grave was a consequence of the period when it was not socially acceptable for a woman to have a baby out of wedlock. The ultimate goal would be a database of the unidentified infants’ genetic information. Then people who believe they might have some relative in this mass grave could be tested for a genetic match. This project was presented at the United Nations.
What are your post-Emory plans and goals?
My goal is to start writing my dissertation, a bioethnography of the ancient Nubians, this fall and be graduated from Emory in June 2018.
Post-Emory, I can see myself applying for a postdoc position to expand my research, or I might like to get involved with scientific communication to the lay public.
After taking a human genetics course taken at Emory, I’m really interested in genetic counseling. I’ve been thinking about becoming a certified genetic counselor.
What do you like to do in your “off” time?
I am a world traveler, marathon runner and craft beer connoisseur. Studying anthropology and working in ancient DNA has given me incredible opportunities to travel around the world to collect samples for our analyses.
King, Leslie. 2016. “Kendra Sirak: Combining anthropology and genetics to study ancient DNA”. Emory. Posted: July 13, 2016. Available online: http://news.emory.edu/stories/2016/07/er_profile_kendra_sirak/campus.html | <urn:uuid:b30cdcf5-6b9b-4864-83bc-ada84fad4400> | CC-MAIN-2022-33 | https://anthropologistintheattic.blogspot.com/2016/08/kendra-sirak-combining-anthropology-and.html | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573197.34/warc/CC-MAIN-20220818124424-20220818154424-00670.warc.gz | en | 0.966271 | 1,221 | 2.125 | 2 |
One of my favorite TV shows was West Wing. It showed the more interesting side of politics and governance in a very entertaining way. One of the interesting concepts on the show was how politicians will make announcements either late on a Friday afternoon when the mainstream media outlets really don't really have their "A teams" out; or on a day when you have LOTS of news. In those situations, what you are announcing gets lost in the shuffle.
It appears that the FCC, either intentionally or unintentionally, will be making a major decision regarding the Universal Service Fund (USF) on Tuesday November 4. While I would like to believe that this is a government agency hoping to get some work done ( ... wow there would be a shock... ), it appears that the FCC is making this announcement/ruling under the "cloud" of the national election results. And I'm not the only one... According to Monica Alleven, there are 61 members of congress with the same impression.
BTW - I have the queasy feeling about those members of congress.... If you do the ruling on Election Day, their message of support/protest won't be heard/seen. They want their time in the sun on Election Day AND in the committee room... ;)
Posted October 31, 2008 8:00 AM
Permalink | No Comments | | <urn:uuid:8c328c84-8396-47d9-a087-7e7099ad01cf> | CC-MAIN-2016-44 | http://www.b-eye-network.com/blogs/myers/archives/2008/10/ | s3://commoncrawl/crawl-data/CC-MAIN-2016-44/segments/1476988721405.66/warc/CC-MAIN-20161020183841-00312-ip-10-171-6-4.ec2.internal.warc.gz | en | 0.968902 | 271 | 1.515625 | 2 |
The world population can be divided into 4 major races, namely white/Caucasian, Mongoloid/Asian, Negroid/Black, and Australoid. This is based on a racial classification made by Carleton S.The world population can be divided into 4 major races, namely white/Caucasian, Mongoloid
What are the official races?
The most recent United States Census officially recognized five racial categories (White or European American; Black or African American; Asian American; American Indian/Alaska Native; and Native Hawaiian/Pacific Islander) as well as people of two or more races.
What race are Russian?
The Russians (Russian: русские, tr. russkiye) are an East Slavic ethnic group native to Eastern Europe, who share a common Russian ancestry, culture, and history.
What is a White Russian person?
In the 18th and 19th centuries, the term “White Russian” described ethnic Russians living in the area between Russia and Poland (today this includes Lithuania, Ukraine, Belarus, Latvia and Moldova). More specifically, it meant those who fought against the Soviet Red Army in the Russian Civil War (1918 to 1921).
Who is the perfect race?
“The closest to the perfect human being, at a genetic level, would have to be Puerto Rican, thanks to its mix of Spanish, African and Taíno heritage, according to the study by a biologist at the American University of Berkeley. | <urn:uuid:88e76a73-6218-4d48-b756-cb17799d2479> | CC-MAIN-2022-33 | http://atomboy.com/wuhit11372.html | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573908.30/warc/CC-MAIN-20220820043108-20220820073108-00270.warc.gz | en | 0.94309 | 309 | 3.25 | 3 |
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Fentanyl Powder was first made by Paul Janssen in 1960 and approved for medical use in the United States in 1968.It was developed by testing chemicals similar in structure to pethidine (meperidine) for opioid activity.In 2015, 1,600 kilograms (3,500 lb) were used globally.
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Genes which make people intelligent have been discovered and scientists believe they could be manipulated to boost brain power.
Researchers have believed for some time that intellect is inherited with studies suggesting that up to 75 per cent of IQ is genetic, and the rest down to environmental factors such as schooling and friendship groups.
But until now, nobody has been able to pin-point exactly which genes are responsible for better memory, attention, processing speed or reasoning skills.
Now Imperial College London has found that two networks of genes determine whether people are intelligent or not-so-bright.
They liken the gene network to a football team. When all the players are in the right positions, the brain appears to function optimally, leading to clarity of thought and what we think of as quickness or cleverness.
However when the genes are mutated or in the wrong order, it can lead to dullness of thinking, or even serious cognitive impairments.
Scientists believe that there must be a ‘master switch’ regulating the networks and if they could find it, they could ‘switch on’ intelligence for everyone.
“We know that genetics plays a major role in intelligence but until now haven’t known which genes are relevant,” said Dr Michael Johnson, lead author of the study from the Department of Medicine at Imperial College.
“This research highlights some of genes involved in human intelligence, and how they interact with each other.
“What’s exciting about this is that the genes we have found are likely to share a common regulation, which means that potentially we can manipulate a whole set of genes whose activity is linked to human intelligence.
“Our research suggests that it might be possible to work with these genes to modify intelligence, but that is only a theoretical possibility at the moment – we have just taken a first step along that road.”
In the study, published in the journal Nature Neuroscience, the team of researchers looked at samples of human brain from patients who had undergone neurosurgery for epilepsy.
They analysed thousands of genes expressed in the human brain, and then combined the results with genetic information from healthy people who had undergone IQ tests and from people with neurological disorders such as autism spectrum disorder and intellectual disability.
They conducted various computational analyses and comparisons in order to identify the gene networks influencing healthy human cognitive abilities. Remarkably, they found that some of the same genes that influence human intelligence in healthy people were also the same genes that cause impaired cognitive ability and epilepsy when mutated, networks which they called M1 and M3.
Dr Johnson added: “Traits such intelligence are governed by large groups of genes working together – like a football team made up of players in different positions.
“We used computer analysis to identify the genes in the human brain that work together to influence our cognitive ability to make new memories or sensible decisions when faced with lots of complex information.
“We found that some of these genes overlap with those that cause severe childhood onset epilepsy or intellectual disability.
“This study shows how we can use large genomic datasets to uncover new pathways for human brain function in both health and disease. Eventually, we hope that this sort of analysis will provide new insights into better treatments for neurodevelopmental diseases such as epilepsy, and ameliorate or treat the cognitive impairments associated with these devastating diseases.”
Earlier this year a team at King’s College London discovered that up to 65 per cent of the difference in pupil’s GCSE grades was down to genetics, after analysing genetic data fro, 12,500 twins.
They found that all exam results were highly heritable, demonstrating that genes explain a larger proportion of the differences between children, between 54 and 65 per cent.
Previously it was thought that intelligence was determined by the formation of the cerebral cortex, the outermost layer of the human brain, also known as ‘grey matter.’ Grey matter plays a key role in memory, attention, perceptual awareness, thought and language.
In contrast shared environmental factors such as home and school environment contributed between 14 and 21 per cent. The rest was made up by individual external influences such as diseases or friends.
Report author Professor Robert Plomin believes that children should be genetically screened at the age of four so that an individualised curriculum could be tailored to their needs.
“Understanding the specific genetic and environmental factors influencing individual differences in educational achievement - and the complex interplay between them - could help educationalists develop effective personalised learning programmes, to help every child reach their potential by the end of compulsory education,” he said.
However other genetics experts have warned that even having intelligence gene networks does not guarantee success.
Darren Griffin, Professor of Genetics at the University of Kent, said: “Genetics is the science of inheritance, not pre-determinism, and there is no substitute for hard work and application.” | <urn:uuid:590d346d-d59f-4421-ae2a-d13d7308fc56> | CC-MAIN-2017-04 | http://www.telegraph.co.uk/news/science/science-news/12061787/Intelligence-genes-discovered-by-scientists.html | s3://commoncrawl/crawl-data/CC-MAIN-2017-04/segments/1484560279368.44/warc/CC-MAIN-20170116095119-00320-ip-10-171-10-70.ec2.internal.warc.gz | en | 0.961653 | 1,011 | 3.296875 | 3 |
An estimated one-quarter of the prescription drugs sold in the United States, Canada and Europe contain active ingredients derived from plants, claims a new report from BCC research. Global over-the-counter sales of plant-derived drugs are estimated at $40 billion per year - and increasing interest will push these figures further.
According to the report, nobody knows exactly how many plants are used medicinally worldwide, but only an estimated 5 per cent to 15 per cent of the approximate 250,000 higher plants have ever been investigated for bioactive compounds.
Currently, pharmaceutical companies and researchers are searching for new plant-derived drugs, spending millions on screening various plants for active constituents. In addition, they are developing new uses for known herbal remedies and conducting experiments with blends of different herbals.
Sales of plant-derived drugs, writes BCC, are projected to increase at an average annual growth rate of 6.4 per cent, reaching $18.8 billion by 2007. These projections exclude plant-derived nutraceuticals that do not have specific, well-documented therapeutic properties other than promoting overall "wellness" or generally strengthening the body's resistance to disease, the report authors add.
The North American market accounts for 50 per cent of the global plant-derived drug market in 2002, and is growing faster than foreign markets as a whole (i.e., an average of 7.5 per cent per year against 5.3 per cent).
The lower growth rates forecast for non-North American markets reflect the lower growth rates forecast for Europe where burdensome regulations, coupled with governments' attempts to contain soaring healthcare budgets by capping drug prices, are reducing drug companies' incentives to invest and market their products in these countries.
The market is also projected to grow more slowly in the developed markets of Asia, particularly, Japan, where an economic slump is expected to continue for at least several more years. Lagging growth in the developed markets of Europe and Asia will more than offset more rapid market growth in the developing countries, the result of their continuing economic growth, coupled with large amounts of international financial assistance to the poorest countries' healthcare sectors. As a result, BCC predicts that the North American share of the total market is projected to increase slightly to 52.4 per cent by 2007.
Despite promising new drugs in the pipeline, BCC views the plant-derived drugs industry as being at a crossroads in its development. Some of the big multinational drug companies appear increasingly reluctant to invest hundreds of millions or even billions of dollars in the development of new plant-based drugs.
The reasons for this apparent reluctance include legal and regulatory issues such as patent protection, the increasing difficulty of bioprospecting, and the availability of alternative drug discovery platforms.
BCC concludes that making the outlook for plant-derived drugs even more uncertain, and concurrent with questions raised by some big drug firms over their commitment to developing new plant-derived drugs, is the shaky state of the world economy. This is creating obstacles to the growth and expansion of the new 'phytomedical' firms, mostly start-ups, that have begun to play a larger role in the development of new plant drugs. | <urn:uuid:c2b253b4-a357-4ee2-84fe-3e15d2e4b27f> | CC-MAIN-2017-04 | http://www.nutraingredients.com/Markets-and-Trends/Plant-based-drugs-room-for-growth | s3://commoncrawl/crawl-data/CC-MAIN-2017-04/segments/1484560279368.44/warc/CC-MAIN-20170116095119-00324-ip-10-171-10-70.ec2.internal.warc.gz | en | 0.951791 | 641 | 2.578125 | 3 |
Timing is one of the hardest parts to “get.” Everything else could be fine, but bad timing will let the animation down. Practice and errr… time is what’s needed. The more you do, the better you get.
Anyway, here’s some basic rules of animation that might help….
Observation: Understand the core of the action, and then exaggerate it. Even a “realistic” animation has exaggeration in it. Using Pixar for example, very exaggerated, yet very realistic.
Anticipation: Almost all actions are anticipated. In other words, everything usually goes in the opposite direction before end direction. So before you jump you need to crouch/bend down. Before you kick or punch you need to draw the leg/arm back. The longer the pause in the anticipation the more the exaggeration. This is often done in the old Disney/Loony Toons/Tom & Jerry cartoons.
Watching/analysing the classic cartoons would help a lot. If you got a dvd player you can even watch them frame by frame to understand the movements.
For your specific question.... I guess just play around with the keys etc and see what feels and looks right. Also take into consideration the subject matter/theme. Is it serious or comical, because the timing will be different for each? The facial expressions and body language of the character(s) will also effect the whole action. What about the characters, what is there intent, is it a fight or a boxing match or playing around or something else? All these need to be answered before you know what is right because even technically “good” timing used in the wrong situation wont help either.
Yeah, but no but yeah but no....
Last edited by doodle : 12-10-2005 at 06:18 PM. | <urn:uuid:8c72d926-989f-4aba-a5ad-aa701a72f187> | CC-MAIN-2016-44 | http://simplymaya.com/forum/showthread.php?s=&threadid=18594 | s3://commoncrawl/crawl-data/CC-MAIN-2016-44/segments/1476988718278.43/warc/CC-MAIN-20161020183838-00241-ip-10-171-6-4.ec2.internal.warc.gz | en | 0.936479 | 385 | 2.078125 | 2 |
Study, identify, and provide change by means of support, advocacy and resources relevant to the African American community.
We must go big or go home | By: Candace Bacchus Hollingsworth
On the For the People Act of 2021: We must go big or go home, was written by Candace Bacchus Hollingsworth, Co-Founder of Our Black Party. The editorial comments are provided by Erica Davis-Crump. She touches on the different aspects of the article and what it could potentially mean for Black New Mexicans.
The official launch of the Office of African American Affairs Data Hub. The Office of African American Affairs Data Hub is a repository of information that allows you to understand the Black population as it pertains to different indicators that affect the Black community. To visit the Data Hub click here.
Cornerstones of Entrepreneurship
The Cornerstones of Entrepreneurship is a 5-part business series that provides multiple resources to help small Black owned businesses navigate NM. | <urn:uuid:94f68dc7-3207-414e-b6ea-213d31741f2e> | CC-MAIN-2022-33 | https://www.oaaa.state.nm.us/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572304.13/warc/CC-MAIN-20220816120802-20220816150802-00468.warc.gz | en | 0.914515 | 217 | 2.171875 | 2 |
Milton has a population of 26,062 and is located in Norfolk county.
Small Business schools in Milton charged students an average tuition of $28,000.00 if they were Massachusetts residents, and $28,000.00 if they were non-residents, during the 2009 - 2010 school year.
Books and supplies for small business schools in Milton cost an average of $800.00. The average cost for room and board for students living on campus at small business schools in Milton was $11,010.00. The average cost for students living at home was $2,000.00 for the 2009 - 2010 school year. There is one small business college in Milton. 147 students were reported to have graduated from small business programs in Milton in the 2008 - 2009 school year.
|Profession||Average Salary||Number Employed in City|
|General and Operations Managers||$125,390.00||23,920| | <urn:uuid:251d35c9-d3a8-4f20-b2e2-c9733aebb546> | CC-MAIN-2017-04 | http://www.unixl.com/dir/small-business/massachusetts/milton/ | s3://commoncrawl/crawl-data/CC-MAIN-2017-04/segments/1484560285001.96/warc/CC-MAIN-20170116095125-00298-ip-10-171-10-70.ec2.internal.warc.gz | en | 0.981756 | 195 | 1.695313 | 2 |
Tucked inside this year’s New York State budget was legislation allowing Riverhead officials to save the town’s deeply indebted land-preservation program.
Three East End lawmakers attached language to the 2016-17 state budget that passed April 1 allowing Riverhead officials to restructure $46 million in debt and $12 million in interest racked up by town’s Community Preservation Fund.
Officials in Riverhead, home to much of Long Island’s remaining farmland, haven’t tapped the fund in six years because they say that, since the national recession, the fund’s annual debt payments have far outstripped its revenue.
Since 2010, Riverhead’s preservation fund has brought in an average of $2.7 million a year through a special tax on real-estate transfers, but has owed an average of $5.6 million a year in debt payments.
Town Supervisor Sean Walter said his predecessors borrowed heavily to preserve thousands of acres of land before the recession tanked Riverhead’s real-estate market after 2008.
Refinancing the debt over a period of 30 to 35 years, the supervisor said, could bring annual debt payments in line with revenue — and eventually allow the town to start preserving land again.
Walter, in a statement, thanked state lawmakers for legislation he said “has helped us avoid a looming and real budget crisis.” State Sen. Kenneth LaValle (R-Port Jefferson) and Assembs. Fred Thiele Jr. (I-Sag Harbor) and Anthony Palumbo (R-New Suffolk) sponsored the legislation.
Deputy Town Attorney Anne Marie Prudenti, who said she has worked for more than a year to find a way to refinance the debt, said the legislation may have saved the town from one day having to dip into general funds to make payments.
“It’s huge,” she said.
Town Financial Administrator Bill Rothaar said the town’s Community Preservation Fund had about $12 million in it at the end of 2015.
The Community Preservation Fund program was created in 1998, when state lawmakers passed a bill allowing Long Island’s five easternmost towns to impose a 2 percent tax on most real-estate transfers to preserve farmland, natural spaces and historic sites.
While the funds have raised more than $1 billion and preserved more than 10,000 acres altogether, their success has varied by town. East Hampton’s and Southampton’s funds are flush with money; Riverhead’s has struggled to raise revenue since the recession.
The Community Preservation Fund program was scheduled to expire in 2030, but a 20-year extension of the program was signed into law in December. The extension is subject to a referendum in each town.
Walter said Riverhead residents must approve the extension in a November referendum in order for town officials to refinance the debt over a longer term. | <urn:uuid:ce355974-71ab-4362-8ea9-dea641803485> | CC-MAIN-2017-04 | http://www.newsday.com/long-island/suffolk/riverhead-can-save-its-preservation-program-with-help-from-state-1.11692497 | s3://commoncrawl/crawl-data/CC-MAIN-2017-04/segments/1484560279489.14/warc/CC-MAIN-20170116095119-00006-ip-10-171-10-70.ec2.internal.warc.gz | en | 0.952307 | 608 | 1.71875 | 2 |
“The sexual differentiation of men and women is a gift of God, who ‘created humankind in his image… male and female he created them’. It is on male and female that God gives his blessing, which is to be seen not only in procreation but in human culture, too (Genesis 1.27-8).” (Archbishops’ Council 2013: 1)
These verses from Genesis are often appealed to as proof of the non-negotiability of sex as male and female: what is sometimes termed its “givenness”. The same report exhorts, “Not everything in the way we live … is open to renegotiation. We cannot turn our back upon the natural, and especially the biological, terms of human existence” (Archbishops’ Council 2013: 4).
Elsewhere, theologians have used exactly the same kind of logic to argue that sex reassignment surgery for transgender people is wrong: it is rejecting the God-givenness of their bodies, rejecting how God has made them and intends them to be. This argument is laid out, for example, in a 1982 book by Oliver O’Donovan who was, perhaps not coincidentally, also a member of the Faith and Order Commission responsible for Men and Women in Marriage in 2013. For O’Donovan in the 1982 text, transgender surgery is going beyond what it is reasonable for humans to do with their bodies, rejecting their irreducibility as sexed (O’Donovan 1982: 15).
But interestingly, O’Donovan does not have such a problem with corrective surgery for intersex people or “hermaphrodites”: “Surgery … is appropriate to resolve the ambiguities of the hermaphrodite … The resulting sex … is the real sex of the hermaphrodite. That is to say, it is the sex to which, in view of the ambiguity, it is sensible to assign him” (O’Donovan 1982: 13). So here we seem to have the curious double logic that bodily sex is God-given, irreducible, and must not be changed – except where it is atypical, as for intersex people, in which case it is appropriate to “resolve” it along putatively male or female lines. What else is this but turning our back upon the natural, biological terms of human existence and renegotiating something we have encountered and do not like?
It is perhaps significant that there is no acknowledgement in Men and Women in Marriage that biological sex can, in fact, be anything other than male or female. The logic is that God created humans solely and exclusively male or female and that their identities as men, women and parents must map onto that. Indeed, insists the document,
“Biological differences do not simply cease to matter at the level of personal relationship; persons are not asexual, but are either male or female. Their sex attains a personal meaning, as relationships are built constructively on the endowments and strengths it offers. The relationship of marriage is more personal, not less, as the partners come to it in receptiveness of what only the opposite sex can bring to their own.” (Archbishops’ Council 2013: 9)
We could, if we were so inclined, critique the apparently uninformed use of terminology here: the authors seem to be conflating asexuality (i.e. the state of not experiencing sexual arousal or attraction to other people – which is increasingly claimed as an orientation akin to homosexuality, heterosexuality and bisexuality) with being somehow non-sexed or neutrally sexed biologically.
But more importantly, the fact is that it is simply not true to say that “persons … are either male or female”. Humans are indeed sexed, and the majority are indeed sexed male or female, but maleness and femaleness are not the only options available, even at a biological level. Intersex people have a combination of male and female biological characteristics, meaning they cannot be slotted into either the male or the female category. As P.-L. Chau and Jonathan Herring note, “It is not that it is hard to find out whether an intersexual is male or female, but rather that even knowing everything there is to know about them, they do not fall into the accepted description of male or female” (Chau and Herring 2002: 332). Intersex is rare, but not as rare as all that: intersex people account for as many as 1 in 2,000 of the population.
It seems to me that there are only two conclusions to be reached from the statement that “persons … are either male or female”, neither of them pleasant ones: first, that the authors are simply not aware of the existence of persons whose biological sex is neither male nor female (or who have characteristics of both male and female), and have therefore taken no account whatsoever of this category of persons in the theological anthropology which underlies their arguments on marriage (which surely brings its veracity into question); or, second, that they are aware of such people, but do not consider them persons. In other words, something about the sex of those who are not male or female renders them non-persons.
For this reason among many others, I cannot be content that the anthropology underlying Men and Women in Marriage is adequate. Intersex people have long spoken about their feelings of being obliterated and erased by medical paradigms which cannot allow atypical genitalia to remain “unfixed”: the medical profession is now exercising humility in reconsidering its protocols to take account of the existence and testimonies of intersex people. The Church of England, sadly, does not appear to be doing the same.
Archbishops’ Council (2013), Men and Women in Marriage: A Document from the Faith and Order Commission Published with the Agreement of the House of Bishops of the Church of England and Approved for Study, London: Church House Publishing
Chau, P.-L. and Jonathan Herring (2002), “Defining, Assigning and Designing Sex”, International Journal of Law, Policy and the Family 16, 327-367
O’Donovan, Oliver (1982), Transsexualism and Christian Marriage, Nottingham: Grove Books | <urn:uuid:45df8b8e-79b9-443f-a6b4-cfba375eca0e> | CC-MAIN-2022-33 | http://susannahcornwall.blogspot.com/2013/04/some-reflections-on-church-of-englands.html | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882571909.51/warc/CC-MAIN-20220813051311-20220813081311-00271.warc.gz | en | 0.962762 | 1,324 | 1.851563 | 2 |
Installing OpenC3 Directly onto a Host (No Containers)
Note: THIS IS NOT A RECOMMENDED CONFIGURATION.
OpenC3 5 is released as containers and intended to be run as containers. However, for various reasons someone might want to run OpenC3 directly on a host. These instructions will walk through getting OpenC3 5 installed and running directly on RHEL 7 or Centos 7. This configuration will create a working install, but falls short of the ideal in that it does not setup the OpenC3 processes as proper services on the host OS (that restart themselves on boot, and maintain themselves running in case of errors). Contributions that add that functionality are welcome.
Let’s get started.
The starting assumption is that you have a fresh install of either RHEL 7 or Centos 7. You are running as a normal user that has sudo permissions, and has git installed.
Start by downloading the latest working version of OpenC3 from Github
cd ~ git clone https://github.com/OpenC3/openc3.git
Run the OpenC3 installation script
If you are feeling brave, you can run the one large installer script that installs everything in one step:
cd OpenC3/examples/hostinstall/centos7 ./openc3_install.sh
Or, you may want to break it down to the same steps that are in that script, and make sure each individual step is successful:
cd OpenC3/examples/hostinstall/centos7 ./openc3_install_packages.sh ./openc3_install_ruby.sh ./openc3_install_redis.sh ./openc3_install_minio.sh ./openc3_install_traefik.sh ./openc3_install_openc3.sh ./openc3_start_services.sh ./openc3_first_init.sh
If all was successful, you should be able to open Firefox, and goto: http://localhost:2900. Congrats you have OpenC3 running directly on a host.
As stated at the beginning, this is not currently a supported configuration. Contributions that help to improve it are welcome. | <urn:uuid:2f40b5dc-a44f-417b-a596-f86d03c78628> | CC-MAIN-2022-33 | https://openc3.com/docs/v5/host-install | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882571982.99/warc/CC-MAIN-20220813172349-20220813202349-00068.warc.gz | en | 0.889017 | 481 | 2.28125 | 2 |
The low pressure area that was designated as System 97E on October 20 developed into the Eastern Pacific Ocean's twentieth tropical depression of the season at 11 a.m. EDT. By 11 p.m. the depression became Tropical Storm Patricia and was seen strengthening by NOAA's GOES-West satellite.
An image of the tropical storm was captured by NOAA's GOES-West satellite that showed the storm near the coast. GOES-West is managed by NOAA, but the image was created by the NASA/NOAA GOES Project at the NASA Goddard Space Flight Center, Greenbelt, Maryland.
Visible and microwave satellite data showed that Patricia remains poorly organized at 11 a.m. EDT on October 21, 2015. The low-level circulation appeared elongated from north to south. According to the National Hurricane Center, convection (and the thunderstorm development and precipitation) is occurring mainly in an almost linear area west and south of the center.
A Hurricane Watch is in effect from Lazaro Cardenas to Playa Perula and a Tropical Storm Watch is in effect from east of Lazaro Cardenas to Tecpan De Galeana. Hurricane conditions are possible within the hurricane watch area by early Friday, October 23. Tropical storm conditions are possible within the watch areas by late Thursday or early Friday.
At 11 a.m. EDT (1500 UTC) on October 21, 2015 the center of Tropical Storm Patricia was located near latitude 12.9 degrees north and longitude 97.5 degrees west. That's about 320 miles (515 km) south-southeast of Acapulco, Mexico. Patricia was moving toward the west near 12 mph (19 kph) and is expected to turn toward the west-northwest at night, then to the northwest on October 22. On the forecast track, the center of Patricia should approach the coast of southwestern Mexico on Friday, October 23.
Maximum sustained winds are near 40 mph (65 kph) with higher gusts and strengthening is forecast during the next 48 hours. The National Hurricane Center expects Patricia to become a hurricane Thursday or Thursday night.
The National Hurricane Center noted that Patricia is expected to produce total rainfall accumulations of 6 to 12 inches, with isolated maximum amounts of 20 inches, over the Mexican states of Jalisco, Colima, Michoacan and Guerrero later Thursday into Saturday, October 24. These rains could produce life-threatening flash floods and mud slides.
For updated forecasts on Patricia, visit the National Hurricane Center website: http://www.
Rob Gutro | EurekAlert!
Water - as the underlying driver of the Earth’s carbon cycle
17.01.2017 | Max-Planck-Institut für Biogeochemie
Modeling magma to find copper
13.01.2017 | Université de Genève
Yersiniae cause severe intestinal infections. Studies using Yersinia pseudotuberculosis as a model organism aim to elucidate the infection mechanisms of these...
Researchers from the University of Hamburg in Germany, in collaboration with colleagues from the University of Aarhus in Denmark, have synthesized a new superconducting material by growing a few layers of an antiferromagnetic transition-metal chalcogenide on a bismuth-based topological insulator, both being non-superconducting materials.
While superconductivity and magnetism are generally believed to be mutually exclusive, surprisingly, in this new material, superconducting correlations...
Laser-driving of semimetals allows creating novel quasiparticle states within condensed matter systems and switching between different states on ultrafast time scales
Studying properties of fundamental particles in condensed matter systems is a promising approach to quantum field theory. Quasiparticles offer the opportunity...
Among the general public, solar thermal energy is currently associated with dark blue, rectangular collectors on building roofs. Technologies are needed for aesthetically high quality architecture which offer the architect more room for manoeuvre when it comes to low- and plus-energy buildings. With the “ArKol” project, researchers at Fraunhofer ISE together with partners are currently developing two façade collectors for solar thermal energy generation, which permit a high degree of design flexibility: a strip collector for opaque façade sections and a solar thermal blind for transparent sections. The current state of the two developments will be presented at the BAU 2017 trade fair.
As part of the “ArKol – development of architecturally highly integrated façade collectors with heat pipes” project, Fraunhofer ISE together with its partners...
At TU Wien, an alternative for resource intensive formwork for the construction of concrete domes was developed. It is now used in a test dome for the Austrian Federal Railways Infrastructure (ÖBB Infrastruktur).
Concrete shells are efficient structures, but not very resource efficient. The formwork for the construction of concrete domes alone requires a high amount of...
10.01.2017 | Event News
09.01.2017 | Event News
05.01.2017 | Event News
18.01.2017 | Materials Sciences
18.01.2017 | Information Technology
18.01.2017 | Ecology, The Environment and Conservation | <urn:uuid:2de0148c-c360-4ef1-969c-595fe33ee4a0> | CC-MAIN-2017-04 | http://www.innovations-report.com/html/reports/earth-sciences/satellite-sees-tropical-storm-patricia-form-near-western-mexico-coast.html | s3://commoncrawl/crawl-data/CC-MAIN-2017-04/segments/1484560280292.50/warc/CC-MAIN-20170116095120-00346-ip-10-171-10-70.ec2.internal.warc.gz | en | 0.92456 | 1,083 | 2.484375 | 2 |
When Hillary Clinton introduced her running mate to the nation, it was remarkable what topic got the crowd most excited: gun rights. Just the mention of the National Rifle Association on Saturday prompted the room in Miami into a roar.
At Brooklyn headquarters, aides smiled.
This was, after all, the fight they wanted. Please, some thought, keep talking about guns. It was a fight that strategists saw as an upside: it calmed progressives’ furor over Kaine, seen in some circles as too moderate for a party still overcoming a passionate swoon with Bernie Sanders. And the subject of guns has a proven appeal for crucial Clinton voting blocs, especially suburban women, who have shown themselves to be lukewarm on some of her other proposals.
“Tim has a backbone of steel. Just ask the NRA. Over and over again he has had the courage to stand up to the gun lobby in their own backyard,” Clinton said on Saturday afternoon. “He has fought for common-sense gun reform.”
Kaine joined in shortly after, noting his tenure as governor that saw the massacre at Virginia Tech, once the deadliest mass shooting in American history. “This issue is very close to my heart, very close to my heart. Many of you here feel exactly the same way after that tragic shooting in Orlando in June. We can do better, folks,” Kaine said. “Hillary and I will not rest. We will not rest until we get universal background checks and close loopholes … It’s so easy.”
People close to Kaine say he has long opposed free-for-all guns. He’s no absolutist on the Second Amendment — in either direction — but he has throughout his career said common sense has a place in interpreting the nation’s founding document, which was created in an era of muskets and bayonets.
“A Virginian, James Madison, drafted the Bill of Rights, and we in the Commonwealth believe strongly in the Second Amendment,” he wrote in a 2013 op-ed for the Virginia Pilot. “But just as we know that the First Amendment’s protection of free speech gives no protection to slander or child pornography, we also understand that the individual right to bear arms is tempered by a responsibility to society.” In that, he has a mesh with Clinton, even if there are differences in just how far and how quickly a Clinton Administration would go.
Taken as a governing move, Clinton’s selection of Kaine makes sense. The most obvious — and honest — explanation is that she sees him as ready to step into the presidency should she leave it. She respects and likes him, and her top worry was a learning curve that, in her mind, America can’t risk. Kaine is a veteran politician, having won statewide as governor and senator in the purple state of Virginia. His gun record is an added political bonus.
Suburban white women are with Clinton when it comes to guns, but they aren’t yet entirely sold on her candidacy. Part of her problem is that she stayed with husband Bill Clinton after he admitted an affair. Part of it is that she talks a good game but also says she’s open to compromise with Republicans. Finally, after three decades of intense criticism from her foes, there is an issue of trust with her that is impossible to solve on its own. Kaine plans now to serve as a character witness. “She never backs down,” he said Saturday. “Hillary, whatever the drama, whatever the attack, whatever the situation, keeps going.”
Adding Kaine lends Clinton credibility here where she needs it. A boring, experienced white man from the South is meant to send a reassuring picture. That was a rationale behind Barack Obama choosing Joe Biden, an old-school foreign policy maven to offset his freshness, and it helped explain why George W. Bush went with Dick Cheney to soothe fears that the son of one President could not operate without some adult supervision.
Clinton advisers know that they face a tough climb in places like rural southeast Ohio, central Pennsylvania and the Florida panhandle. But they can offset those losses if they can win over places like Delaware County, Ohio, just north of the state capital of Columbus; Bucks County, Pa., near Philadelphia; and south Florida, where Clinton was giving Kaine his big debut. Clinton’s numbers have been soft in those places, and she needs to firm them up if she’s going to beat Republican nominee Donald Trump. She doesn’t have to win rural areas, but she needs solid victories in the urban centers of these states, including the suburbs and exurbs.
Now that the pick is official, it makes perfect sense that Clinton visited Orlando on Friday to leave flowers at the makeshift memorial for those gunned down at a nightclub. She met the victims’ families and said it’s up to the nation to confront “the epidemic of gun violence.” She called on local, state and federal officials to do their part.
In a running mate, she got a partner who has done that, at all three levels. As mayor of Richmond, he rented buses to send activists to a gun-control rally in Washington in 2000. As governor in 2007, he confronted that mass shooting at Virginia Tech, which left 33 dead, including the gunman, and signed orders that closed a provision that let mentally ill individuals buy guns.
“Kaine successfully took on NRA in a gun state, smoking in a tobacco state, climate change in a coal state,” tweeted Ron Klain, a chief of staff to Vice Presidents Al Gore and Joe Biden. Klain, who has advised Obama as well, knew exactly where this debate was going.
The NRA, which has its national headquarters in Virginia, has long loathed Kaine and the policies he has promoted. Kaine has consistently been ranked an F by the group’s political arm, and in 2012 the group sank into an unsuccessful campaign against him.
“As chairman of the Democratic National Committee, Tim Kaine strongly supported the nomination of Sonia Sotomayor for the U.S. Supreme Court — the same Sonia Sotomayor who signed an opinion saying that Americans do not have an individual right to keep and bear arms,” the gun-industry group told its members during his most recent campaign. “As a Richmond councilman, Kaine suggested that the city of Richmond team up with Fairfax and Norfolk to push gun-control laws.”
By Saturday afternoon, the NRA had yet to issue a statement on Kaine’s selection. The group has already endorsed Trump. One of the group’s top aides addressed the Republicans’ convention in Cleveland last week.
Kaine predicted the NRA was coming for him again: “I don’t mind powerful groups campaigning against me. That’s like an extra cup of coffee for me.” He also noted that he has never lost an election in his career.
The leading anti-gun-violence group, the Brady Campaign, has backed Kaine in his elections. As governor, Kaine vetoed a bill that would have allowed drivers to carry handguns in their glove box and another that would have permitted gun owners to take concealed weapons into bars. He describes himself as a gun owner who doesn’t think the rights are absolute.
In the Senate, Kaine has been just as consistent in pushing for controls to guns-for-all. He co-sponsored legislation after the shooting at Mother Emmanuel Church, where nine parishioners were killed in Charleston, S.C. He also has backed legislation to expand background checks, block online and gun-show sales, and tougher penalties for those found to be breaking current laws. He joined the Senate sit-in trying to force a Senate vote on gun limits.
For gun-rights groups, Kaine offers decades of votes and proposals to attack in ads. But voters seldom cast their ballots based on running mates. The vice-presidential candidate role is there to reassure and augment, not to overtake the race.
Kaine’s stances on guns help Clinton on that front, and, in doing so, can bring along women. And if the NRA wants to attack, her team will welcome the onslaught. More than two decades after Democrats lost control of the House in 1994, amid a backlash over recently passed gun control, Clinton feels gun control will be a winning issue in 2016. Clinton’s fundraising and get-out-the-vote staffers are looking forward to the coming fight.
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- Want to Do More Good? This Movement Might Have the Answer | <urn:uuid:11d18a45-6992-4efa-97f3-f7947c916673> | CC-MAIN-2022-33 | https://time.com/4420619/tim-kaine-guns-women-voters/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882571950.76/warc/CC-MAIN-20220813111851-20220813141851-00673.warc.gz | en | 0.973763 | 1,904 | 1.507813 | 2 |
For some reason, bartenders are drawn to the idea of infusing spirits with cigar tobacco. After my post on the Bar Sorcerer, where I made a statement that “tobacco infusions are a bad idea” I’ve had a number of people ask why? The simple answer is toxicity, but that answer doesn’t provide the details intelligent bartenders are looking for, so in this post, I’ve expanded on the question. If you are thinking about doing a tobacco infusion, this is a must-read post. If you go to bars where a tobacco-infused cocktail might show up on the menu, this is a must-read post.
Having worked in labs for a good part of my life (15 years), I’ve been subjected to enough safety training and accident reviews to have a healthy respect for the dangers that lurk below seemingly innocuous things.
A couple of days a week I work in a histology lab where I spend my time preparing tissue samples for researchers. One of the pieces of equipment we use is a microtome, which cuts sections of tissue as fine as 3 microns. For perspective, a human hair is roughly 100 microns. The trick to cutting things so fine is to use a really sharp blade. Now, no matter how many times we tell people to use extreme caution when cutting, there are always a few nasty cuts. It takes almost no pressure for the blade to slice through flesh resulting in blood, stitches and a lot of paperwork.
To date, I have not cut myself, but there have been a few close calls. Please don’t tell me to knock on wood. The reason I’ve avoided carving up my digits is that I’m keenly aware of the dangers. I’m almost robotic in my use of the safety devices and my reactions when something goes wrong.
So what does this have to do with infusing spirits with tobacco? Well, it just demonstrates that no matter what position you are in, you must be aware of the dangers and take precautions. In the case of tobacco infusions, the nicotine in tobacco is extremely toxic. To compare, here are some numbers for other well know toxins:
Arsenic 200 mg
Strychnine 75 mg
Hydrogen Cyanide 60 mg
Nicotine 60 mg
You are reading that correct, nicotine is as toxic as hydrogen cyanide (HCN). Considering HCN was used for chemical warfare purposes and suicide pills, the fact that nicotine is equally as toxic should give a person pause before incorporating it into a drink. Also, even if you don’t hit the toxic levels, there are still serious side-effects with lower doses.
Let’s do some math to understand where a tobacco-infused spirit can go wrong.
A single cigarette contains 10 to 20 mg of nicotine, but a smoker only gets a fraction of that amount, typically 2 to 3 mg of nicotine with the other portion being burned away or not inhaled, but still a buzz-worthy dose. In a liquid extraction/infusion process the yield of nicotine will be much higher.
Let’s say you take 5 grams of tobacco, with 15 mg of nicotine per gram, and infuse that into 250 ml of vodka. That means that every 30 ml (one ounce) of infused vodka will have roughly 9 mg of nicotine. Even though it’s not at the toxic level, if someone were to do a shot, they’d get a seriously objectionable rush. A few rounds of cocktails made with this infusion would lead to bad results.
The second problem is that non-smokers have no tolerance for nicotine. I don’t smoke, but I know many people that do and they always talk about the rush they had when they started smoking, many of them said they felt ill after their first cigarette. Let’s say that’s only 2 mg of nicotine if a non-smoker sucked back a cocktail with 3 or 4 mg of nicotine it would probably be a very unpleasant experience.
Then, of course, there is the compounded hangover of nicotine and alcohol withdrawal. Probably not fun.
I trust bartenders to make Manhattans and Margaritas, and many times they can’t even get those simple recipes right. Knowing that, would you trust them enough to dose your cocktail with hydrogen cyanide? How about the equally toxic nicotine? Unlike other things, I find that nicotine is a bit too toxic to work with safely and I’m apprehensive at the thought of drinking tobacco infused cocktails. Even if they aren’t lethal, there are still the unpleasant side-effects I can live without.
As for the concept of cold-smoking a spirit (i.e. infusing the smoke into the spirit), this is a safer approach since the nicotine levels will be lower. I have tried a sample of this before and the end result can be quite harsh. The flavour was reminiscent of a cigarette butt in a beer bottle. Yes, back before smoking was banned in bars, I was unfortunate enough to take a swig of a bottle of beer that someone used as an ashtray. You can’t forget that flavour, ever. It makes me wonder why people would even want to drink a Nicotini. Smoke your cigar, drink your cocktail, that is the way to do it.
Update: After posting this article, the “user experiences” have been rolling in and it seems that a number of people have learned the hard way. If you operate a bar or work in at one, you definitely need to consider liability issues if you are serving tobacco infused cocktails.
Update #2: There have been a number of questions about making a distillate of tobacco and whether the nicotine would distil over. As far as I can tell if you made an infusion of tobacco and distilled it, the nicotine would not be in the final product. The boiling point of nicotine is 247°C so it’s unlikely to pass over during distillation.
Addition Reading on Toxic Cocktail Ingredients | <urn:uuid:7a91846c-dbff-4539-818e-64aa5dd04a42> | CC-MAIN-2022-33 | https://www.artofdrink.com/science/nicotini-tobacco-infusions | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882570879.1/warc/CC-MAIN-20220808213349-20220809003349-00478.warc.gz | en | 0.954801 | 1,265 | 1.640625 | 2 |
- You need to design a city for a population of 100,000 people.
- Your design can be created using computer programs (think Minecraft, Publisher, InDesign), physical models or hand drawn.
- The people will need access to safe clean water, sewerage, energy sources, food supplies, housing, health services, shops and education facilities.
- You will also need to create industries that provide jobs for people, think about how you will make sure people are safe, and provide services for recreation and entertainment.
- Consider how you will manage the waste / rubbish in your city? How much can you recycle?
Check out these cool ideas for sustainable designs:
Masdar City, Abu Dhabi
Everrich 2, Vietnam
Entries will be judged on how well you show us that you understand sustainable development.
Your competition entry must include:
- The design. This can be submitted in PDF, JPG Screenshots, photographs, a power point presentation or a video – be creative!
- A written explanation of the design features of your city in Word or PDF format.
Alternatively you may send printed copies of your design and explanation. Please do not send physical models. Photograph of the model will suffice.
Send your completed entries to email@example.com or SA Water Community Relations Team, PO Box 1751, Adelaide, SA, 5000
Entries close 5pm, Friday 2nd September 2016.
SOUTH AUSTRALIAN WATER CORPORATION DESIGN A SUSTAINABLE CITY COMPETITON
By submitting an entry for the SA Water Design a Sustainable City Competition you agree to be bound by these rules.
1. INTERPRETATION OF RULES.
In these rules:
- “Competition Period” means the period commencing at 9:00am Australian Central Standard Time on Friday 1 July 2016 and ending at 5:00pm Australian Central Standard Time on Friday 2 September 2016.
- “SA Water” means South Australian Water Corporation (ABN 69 336 525 019).
- “Student” means a person aged between 10 and 18 who are enrolled in a South Australian school at the time of entry.
2. WHO CAN ENTER
Any Student may enter the Competition during the Competition Period, with the exception of children of:
- members of SA Water’s Board;
- SA Water’s senior management team; or
- Other SA Water employees directly associated with this promotion.
- An entry must:
- Include a legible, completed entry form (The competition entry form will be posted on the SA Water website (www.sawater.com.au) from 1 July 2016 to 2 September 2016).
- Be posted addressed to SA Water Community Relations Team, PO Box 1751, Adelaide SA 5001 OR firstname.lastname@example.org so that it reaches SA Water during the Competition Period.
- Entries must not exceed 1000 words.
- Entries must include supporting graphics, photographs or sketches of the design.
- A Student must not enter more than once.
- A Student’s entry must be his or her original work. If SA Water receives two or more entries that are substantially similar it may disqualify each such entry.
- The winning contestant will receive an EB Games Gift Card.
First Prize: $200 EB Games gift card
Runner up: $100 EB Games gift card
- SA Water accepts no responsibility for any variation in prize value.
- Prizes may not be transferred or redeemed for cash.
- In the event that a prize becomes unavailable due to circumstances beyond SA Water’s control, SA Water reserves the right to provide an alternative prize of similar value to the original prize.
- The prize will be posted to the winner’s postal address in South Australia as shown in the completed entry form.
- The entrants selected as winners must (without charge) participate in any reasonable publicity event in relation to the competition and permit their image to be used in publications.
- The competition will be judged by 3 nominated SA Water representatives at SA Water, 250 Victoria Square, Adelaide, South Australia 5000 and will be completed by Friday 7th October.
- The prize winner will be notified by email to the address notified in their entry. Public announcement of winners will occur during National Water Week, 16-22 October 2016.
- The Judges’ decision is final and SA Water will not enter into any correspondence regarding the result.
6. PROPERTY IN ENTRIES
By entering the competition, entrants agree to have their work displayed on the SA Water website and/or Social Media channels.
7. LOST LATE OR DAMAGED ENTRIES AND PRIZES
SA Water accepts no responsibility for entries or prizes damaged or lost in transit, or late, lost or misdirected mail.
8. NON COMPLIANCE WITH RULES
- Failure to comply with these rules may result in the disqualification of the entrant.
- If a winning entrant has failed or fails to comply with these rules, the entrant may be disqualified and the prize awarded to another entrant.
SA Water reserves the right to cancel the competition at any time and is not liable to any entrant in relation to such a cancellation. | <urn:uuid:7a203648-8f81-43f2-9012-202e092e73c4> | CC-MAIN-2017-04 | http://www.sawater.com.au/community-and-environment/schools/online-learning/sustainability | s3://commoncrawl/crawl-data/CC-MAIN-2017-04/segments/1484560281151.11/warc/CC-MAIN-20170116095121-00115-ip-10-171-10-70.ec2.internal.warc.gz | en | 0.920734 | 1,099 | 2.3125 | 2 |
Easy-to-read reference & guide, loaded with detailed illus & photos that can help any bass fisherman, from beginner to expert, take his share of good-sized fish. Photos t/out; 7x10 inches, 320 pgs.
This book is loaded with detailed illustrations and photographs that can help any bass fisherman take his share of good-sized fish.
Found in waters from Maine to Mexico, California to Florida, the bass is unquestionably the most popular gamefish in North America. While the largemouth bass is the most widespread and has the most followers, the smallmouth and spotted bass also have their devotees. And for good reason: They?re a challenge to find and hook, and will fight you right up to boatside.
Many volumes have been written on bass fishing, but this one is different. Loaded with an incredible amount of information, it is aimed at the angler who wants to catch fish?big fish?on a regular basis. This book will enable you to fish waters where you have a good chance of catching bass, where you too can catch ?the gamest fish that swims.?
The Bass Angler?s Almanac is an easy-to-read reference and guide, loaded with detailed illustrations and photographs that can help any bass fisherman?from beginner to expert?take his share of good-sized fish.
An indispensable reference guide that all bass anglers will consult often.
The rapid rate at which our knowledge of bass behavior has increased in recent years makes compiling a comprehensive book on bass fishing a formidable challenge. Nonetheless, John Weiss has met this challenge admirably with The Bass Angler's Almanac. In it, he has assembled bass-fishing information from diverse sources in a single book that is up to date and highly useful. Find hundreds of quick-read, factual tips and insights gleaned from the most proficient guides, tournament pros, tackle manufacturers, and fishing scientists.
With a straightforward approach, the almanac provides:
?Insights about bass biology
?Tips for reading maps and using sonar
?Facts about bass spawning behavior
?Insights into bass habits
?Ways that water and weather influence bass behavior
?Tips for selecting tackle
?How to effectively fish live bait
?Tips for fishing with various lures-from plastic worms to crankbaits
ABOUT THE AUTHOR:
John Weiss has written several fishing books and hundreds of bass-fishing articles for national sportsmen?s magazines. Weiss has also fished tournaments, his highest finish being second place in a multi-state contest. He has assisted tackle companies in lure design and worked with biologists on fishery-management programs. Weiss lives in southern Ohio with his wife Marianne. | <urn:uuid:5e620700-4c29-4f53-9e86-0aeeb95fcf6d> | CC-MAIN-2017-04 | http://www.flyshack.com/DisplayBook.aspx?ItemID=104081 | s3://commoncrawl/crawl-data/CC-MAIN-2017-04/segments/1484560280292.50/warc/CC-MAIN-20170116095120-00342-ip-10-171-10-70.ec2.internal.warc.gz | en | 0.945675 | 562 | 2.1875 | 2 |
The Gospel Lived Out:
Spiritual Renewal Brings Holistic Transformation
Written by Becky Rosaler on October 20, 2015 in Sower
This article originally appeared in the Fall Sower. If you missed it, read on and see how spiritual renewal is taking root through Plant With Purpose.
Lucas Frías de Los Santos held tightly to his belief that God was dead, a belief amplified by difficult life circumstances. His small village of Maizal, Dominican Republic is remote with few community commodities. It was a struggle to make a life for his wife and children. His farm did not produce enough to feed his large family, he had no way to save money, and his community was divided. Even if God was alive, Lucas thought, He certainly was not doing His job.
Ghandi famously said, “There are people in the world so hungry, that God cannot appear to them except in the form of bread.” Such was the case for Lucas, who lacked food, economic opportunity, and hope. But in partnership with Plant With Purpose, God appeared to Lucas in the form of tangible resources like seeds and access to loans. Though most farmers in Maizal don’t make much money, they are seeing their resources multiply through wise stewardship. “We have learned that what little we earn, we must save,” he says. “It is the most important thing I have participated in,” Lucas shares.
PHYSICAL AND SPIRITUAL POVERTY
Poverty is both physical and spiritual. The condition of poverty surfaces as hungry stomachs, no place to call home, and limited options. Day to day survival leads to quick fixes, handouts, and band-aids. Spiritual poverty speaks of inadequacies, despair, and an inability to dream. The poverty trap keeps people down, with long-term solutions seemingly impossible to find.
Plant With Purpose is working toward holistic transformation where both physical and spiritual poverty are addressed. Our international team of development professionals are motivated by faith in God. This faith is gently integrated throughout the entire program so that spiritual renewal is present in all aspects of Plant With Purpose’s program. Before heading into the field to plant trees, prayers are spoken. While gathered for a Village Savings and Loan Association meeting, a Bible reflection is offered. And all aspects are done with the joy of the Lord. Luis Castellanos, country director of Plant With Purpose Mexico speaks to the heart of Plant With Purpose’s international programs, “We believe that every component of our work is a part of our ministry, and for this reason we don’t make distinctions between the physical and spiritual.”
For Lucas, training in sustainable agriculture helped him recognize the importance of caring for his land. “I learned to value the environment, which is part of God’s creation,” he says. And as he began caring for his environment out of love for its Creator, his farm production increased. Lucas and other Maizal farmers received training in soil conservation, organic fertilizers, and crop diversification. Farmers are rejuvenating aging cocoa trees through grafting and planting new varieties that will grow a higher yield of cocoa. Maizal’s cocoa production is aiding in their economic development.
Lucas, the farmer and father of five recently shared, “Plant With Purpose has helped me understand the immense love God has for me. I have grown in faith and acknowledge that there is life only in God and that He is far from dead.”
LOCAL CATALYST FOR GROWTH
Plant With Purpose’s goal in the Dominican Republic is to build the capacity of local churches to be catalysts for spiritual and developmental change in partnering communities. To work toward this end, Plant With Purpose provides workshops to equip pastors to lead, serve, and meet the physical and spiritual needs of their communities. Leaders determine the most pressing issues in the community and seek holistic solutions.
Pastors are catching the vision to be the church to their communities. Pastor Teodora Sanchez was looking for a way to get to the heart of her community of Loma Verde. Because of Plant With Purpose’s investment, she shares, “I learned that it is the responsibility of the church to be involved in community issues. Our church is impacting lives, and we are addressing some of the problems that have affected our community.”
In recent years, a pressing issue identified by communities was adult illiteracy. Plant With Purpose encouraged local congregations to find qualified teachers. Weekly meetings have been conducted at local churches like Pastor Teodora’s. The results have been life changing. Gregoria Suero can testify to this.
MAKING DREAMS REALITY
“When I was a girl I was unable to study. My parents never let me go to a school; their only concern was taking me with them to the farm and I was not allowed to go to a study center. I spent my life longing to study but I could not. Then I began living with a man I wasn’t married to and this made my life more difficult still,” Gregoria shares. Not being able to read or write, Gregoria’s identity card had three crosses in the place of her name. Feelings of shame followed Gregoria as she made her way through life. “I felt so ashamed every time I went to a place where I needed to show my identity card. Sometimes I wanted hide but it was inevitable to show my card.”
“When I heard about the literacy project, I thought this is the opportunity I never had.” Gregoria enrolled and eagerly learned to read and write, claiming it was one of the best decisions of her life. “The first thing I did was to go to the Central Electoral Board and change my identity card,” she shared.
The impact of this literacy project is much broader than Gregoria’s new identification card. The shame that followed her is gone. For the first time, Gregoria can read her Bible. In her newfound freedom she shares, “I would like to thank my God for this wonderful opportunity, to my professor Magali Lebron for his patience, Plant With Purpose for their support and supplies provided, and to Pastora Teodora Sanchez who helped me a lot. Thank you everyone for making my dream a reality in my life.”
Pastor Teodora did not stop at literacy groups. This everyday hero has led the way in implementing community recycling campaigns, providing education on the prevention of water-borne illnesses, and mentoring the youth in Loma Verde through weekly Bible studies. With encouragement from Plant With Purpose, Pastor Teodora’s ingenuity is impacting her community in new and lasting ways.
Solutions to both physical and spiritual poverty are working themselves out through Plant With Purpose’s holistic program. God is revealing Himself to countless farmers. Lucas and Gregoria are two who have experienced this transformation. In practical ways, their needs are being met and through those interactions, a deeper relationship with the Lord is being realized. | <urn:uuid:bc4f7f12-f3aa-4106-847f-bc3f52816017> | CC-MAIN-2017-04 | https://www.plantwithpurpose.org/blog/the-gospel-lived-out-2/ | s3://commoncrawl/crawl-data/CC-MAIN-2017-04/segments/1484560280929.91/warc/CC-MAIN-20170116095120-00430-ip-10-171-10-70.ec2.internal.warc.gz | en | 0.9729 | 1,477 | 1.546875 | 2 |
The market is heating by the second. Traders and investors interested in playing the game and testing their luck more than ever and yet for beginners, it turns out to be quite the ordeal. Lack of proper and crisp knowledge can often lead you into a downward spiral and end your path here even before it begins. Hoping to win at the game is quite the dream, but you can’t become a player without knowing the rules and undertakings. The stocks themselves can confuse you with their minor details and decept into making impulsive and foolish decisions. Trying your luck might be one thing, but let’s hope by the end of this, you know how to turn your luck around.
Today, we answer or try to answer a basic question, what is the difference between a preferred stock and a common stock?
Now when one wants to issue stocks or invest, one needs to think about how the dividends will be handled, will the shareholders get a vote in the decision making process and what financial rights you want them to have. To start off with the basics, a stock is anything you buy which gives you a certain portion of the said company I.e you own a part of it, depending upon the price and size of the stock, hence you are a shareholder. A common stock is the generalized most common stock people often refer to, widely held equity. It gives you two important advantages which are capital appreciation and dividends. Capital appreciation is when the rising share prices in the growing market often lead to you increasing your profit earning by selling the stocks at the increased prices. Dividends are also paid to shareholders from current or retained earnings yet as they seem to hinder the growth of the company, they aren’t guaranteed. They also have the additional advantage of getting to vote and have a say in the decision making of the board regarding company issues and leadership. Basically they are a part of the growth and profits of the company.
Preferred stock is not as advantageous but is a stable investment instead with a guaranteed dividend as it isn’t directly connected to the changing tides and prices of stocks in the market. The holders of these stocks get priority during the payment of dividends as well, for example when the company gets liquidated. In case of bankruptcy, they also get a fair share of assests by priority distribution. They however have no voice, per say, no voting rights. So while the holders of common stock are more active and in the front, the preferred stock holders are laid back and come into the picture only sometimes, but when they do, it’s usually with a bang. These were some of the basic differences between a preferred and common stock and hopefully, it gave you a perspective. The market has so much to offer and so much is left for you to learn. Yet, time is fleeting and it’s now that you should test your luck and get into the game. Once you’re in, it’s going to be the ride of your life, so what are you waiting for? The market waits! | <urn:uuid:f40b62a1-ba70-4297-b41b-9d4716e0b8c7> | CC-MAIN-2022-33 | https://moneydebate.com/what-is-the-difference-between-preferred-and-common-stock/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573540.20/warc/CC-MAIN-20220819005802-20220819035802-00469.warc.gz | en | 0.977309 | 623 | 2.078125 | 2 |
Trying to find out more about Mortgage Insurance? You aren't alone! This can often be one of the most confusing financial products on the market, so we've decided to try and simplify it with our brief guide.
Mortgage Insurance is an insurance policy taken out to protect lenders and financial institutions against losses incurred due to the default of a mortgage loan.
The reason you've probably been hearing more about Mortgage Protection Insurance is due to the downturn in the economy as lenders seek to secure their investments more than ever before.
Gone are the days of reckless lending to people who, ultimately, can't afford the repayments! Banks are FAR more conservative now, and MPI reflects this.
It comes in two forms, Borrower Paid Private Mortgage Insurance, and Lender Paid Mortgage Insurance. Let's break down those terms.
Borrower Paid Private Mortgage Insurance - This is the "traditional mortgage insurance" provided by the private insurance company and paid for by borrowers. It helps to allow borrowers to obtain a mortgage even if they don't have access to a 20% down payment.
Lender Paid Mortgage Insurance - This type of insurance is similar to the one above, except for the fact it is paid for by the lender, and the borrower is often completely unaware of its existence. The cost of the premium is built into the interest rate charged on the loan.
Rates on Private Mortgage Insurance can vary from 1.5% to 6%, so, as with all financial products, doing your homework will prove massively beneficial in the long run! | <urn:uuid:4a0f846d-6590-498e-b5c1-8a1fcf5111b4> | CC-MAIN-2017-04 | http://money.excite.co.uk/mortgage-insurance-on-excite-uk-N17742.html | s3://commoncrawl/crawl-data/CC-MAIN-2017-04/segments/1484560280292.50/warc/CC-MAIN-20170116095120-00344-ip-10-171-10-70.ec2.internal.warc.gz | en | 0.967591 | 316 | 1.84375 | 2 |
hunted for their song
Asian songbirds have reached crisis point. Demand for a wide array of songbirds throughout Southeast Asia has resulted in a frenzy of illegal trapping and unsustainable trade to supply demand for them as caged birds.
The incessant trapping of songbirds is causing forests which were once filled with song to slowly grow silent. This has driven some species like the Straw-headed Bulbul to local extinction. In countries including Indonesia, Viet Nam and Singapore they are bought and entered into singing contests. Some species of songbirds such as the White-rumped Shama fetch a higher price if sourced from the wild. We are working with conservationists, local governments and campaigners to halt the unmitigated plunder of these precious creatures.
birds have been recently observed in trade across SE Asian bird markets
birds were found for sale in shops in Singapore over a four day survey
of bird species found for sale in Viet Nam were not subject to any trade controls
are almost extinct in the wild due to over-trapping and illegal trade
all existing wild individuals are a result of reintroduction following decimating capture for trade
Illegal trapping of birds is bringing silence to many of Asia's rainforests. It’s still not too late to save the last song, but we have to act fastSerene Chng, Programme Officer
hope lies in collaboration
The songbird trade conservation issue is highly complex. A co-ordinated effort by conservationists across different fields is required to tackle plummeting wild population numbers.
We are active participants and one of the catalysts of the newly-formed IUCN/SSC Asian Songbird Trade Specialist Group. It's working to create synergies by bringing together a range of experts to find solutions to reverse the growing threats to songbirds and improve the conservation status of all the species involved. The conservation action we're involved in includes in situ research into wild populations and associated genetic research, trade monitoring and legal protection, ex situ conservation breeding programmes, and helping to raise awareness and develop community engagement initiatives.
Conservation Strategy for Southeast Asian Songbirds in Trade
Experts from wildlife conservation and research organisations, including TRAFFIC, devised a strategy to protect the region’s songbirds at the first Asian Songbird Trade Crisis Summit in 2015. This document, alongside a detailed action plan, guide the IUCN/SSC Asian Songbird Trade Specialist Group in their conservation efforts.
what we're doing to save Asian songbirds
trade monitoring and analysis
Although the demand for songbirds is longstanding, it was our trade monitoring work that shone a spotlight on the sheer scale of the bird trade and catalysed more conservation actions.
A rapid but comprehensive inventory of Jakarta’s notorious bird markets in June 2014 uncovered over 19,000 birds for sale over three days. This alarming volume spurred us and our partners into organising the first Southeast Asian Songbird Trade Crisis Summit in September 2015. Since then, we have carried out more surveys, uncovering the scale of the bird trade across Southeast Asia and raising the profile of this issue with governments, other conservation organisations, and consumer groups. Our research is helping to support the Summits, the IUCN/SSC Asian Songbird Trade Specialist Group and the Conservation Strategy, IUCN Red List™ status updates, reviews of national protected species lists, and conservation actions by others.
Asian Songbird Crisis Summits
The inaugural Asian Songbird Crisis Summit was held in Singapore in October 2015 to address the rapidly escalating threat to wild songbird populations in Asia. Annual meetings have since been held to maintain momentum and the pressure on Asian governments to shut down illegal and unsustainable trade.
28 priority species heavily impacted by the crisis have been identified for urgent protection, and have been the focus of efforts to reverse sharp declines in the wild. Actions are being been taken by NGOs, governments, academics, zoological institutions, and public awareness organisations, and have included approaches such as education, consumer outreach, increased enforcement and strengthened regulation.
Silent Forest initiative
TRAFFIC and the European Association of Zoos and Aquariums (EAZA) are working together to reverse the crisis facing Asian Songbirds. In February 2018, we signed an MoU with EAZA to intensify our collaboration, in particular with regards to their Silent Forest campaign.
Silent Forest is working to increase awareness within the general public and zoos, fundraise for conservation efforts working to prevent extinctions and provide know-how, mentorship and manpower to support and initiate conservation breeding programs and related ex-situ research activities. In April 2018, EAZA and the Silent Forest campaign partners released a position statement on songbird trafficking.
Wildlife trade monitoring is at the heart of TRAFFIC's work, supporting our projects across the world with the latest research whilst simultaneously guiding the policy recommendations we make to governments, organisations and international conventions.
Changing attitudes, knowledge and consumer behaviour is a crucial element in the fight to save endangered wildlife. We're currently implementing Social and Behavioural Change Communications initiatives in Asian countries/territories to address consumer consumption. | <urn:uuid:6ed3428d-a5c3-46a4-b996-0bb84927f708> | CC-MAIN-2022-33 | https://www.traffic.org/what-we-do/species/asian-songbirds/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572286.44/warc/CC-MAIN-20220816090541-20220816120541-00273.warc.gz | en | 0.929688 | 1,077 | 3.125 | 3 |
The word ‘umrah in common speech "visit", but in the Shari’ah it means paying a visit to the Bayt Allah al‑Haram (the Sacred House of God, i.e. the Holy Ka'bah) in a specific form.
The ‘Umrah is of two kinds: the first which is performed independently of the Hajj (called al‑‘Umrat al‑mufradah al‑mustaqillah ‘an al‑Hajj), and the second kind which is performed in conjunction with the Hajj (al‑‘Umrat al‑mundammah ila al‑Hajj). The al‑‘Umrat al‑mufradah, the independent ‘Umrah, all the five legal schools agree, can be performed at all times of the year, though it is meritorious to perform it during the month of Rajab according to the Imamiyyah, and in Ramadan according to the four Sunni schools.
The time of the conjugate ‘Umrah, which is performed before the Hajj and in the course of the same journey by the Hujjaj coming to the Holy Makkah from distant countries, by consensus of all five schools, extends from Shawwal to Dhul Hijjah. However, there is disagreement among legists about the month of Dhul Hijjah, whether the entire month or only the first ten days belong to the Hajj season. Anyone who performs the conjugate ‘Umrah is considered relieved of the obligation to perform the al‑‘Umrat al‑mufradah by those who believe in its being obligatory.
The Imamiyyah scholars make a distinction between al‑‘Umrat al‑mufradah and ‘Umrat al‑tamattu’, citing the following reasons:
1. The Tawaf al-nisa' (to be explained later) is obligatory in al‑‘Umrat al‑mufradah, not in the ‘Umrat al‑tamattu; and according to some jurists is forbidden.
2. The time of ‘Umrat al‑tamattu’ extends from the first of the month of Shawwal to the ninth of Dhu al‑Hijjah, whereas al‑‘Umrat al‑mufradah can be performed at all times of the year.
3. The pilgrim (mu'tamir) performing the ‘Umrat al‑tamattu’ is required to shorten his hair (al‑taqsir), whereas the mu’tamir of al‑‘Umrat al‑mufradah can choose between shortening his hair or completely shaving his head (al‑halq), as shall be explained later.
4. The ‘Umrat al‑tamattu’ and the Hajj occur in the same year, which is not the case with al‑‘Umrat al‑mufradah.
Karrarah, in his book al‑Din wa al‑Hajj ‘ala al‑madhahib al‑'arba'ah, says that, according to the Maliki and Shafi’i schools, for the mu'tamir of al‑‘Umrat al‑mufradah all things are permissible, even sexual intercourse, after the shortening of hair (al‑taqsir) or the head shave (al‑halq), irrespective of whether he brings along with him the sacrificial offering (al‑hady) or not. But according to the Hanbali and Hanafi schools, the mu'tamir gets away with al‑taqsir or al‑halq, if he does not bring the sacrificial offering; otherwise he remains in the state of ihram until he gets through the Hajj and the ‘Umrah on the day of sacrifice (yawm al‑nahr).
The conditions for the ‘Umrah are essentially the same as mentioned in the case of the Hajj.
According to the Hanafi and Maliki schools, the ‘Umrah is not obligatory but a highly recommended sunnah (sunnah mu'akkadah). But according to the Shafi’i and Hanbali schools and the majority of Imamiyyah legists, it is obligatory (wajib) for one who is mustati’, and desirable (mustahabb) for one who is not mustati: In support, they cite the Qur'anic verse:
وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ
(Fiqh al‑Sunnah, vol. V; al‑Fiqh ‘ala al‑madhahib al‑'arba’ah; al‑Jawahir; al‑Mughni)2
According to al‑Fiqh ‘ala al‑madhahib al‑'arba’ah, whatever is wajib or sunnah for the Hajj is also wajib and sunnah for the ‘Umrah. But the ‘Umrah does differ from the Hajj in certain respects: there is no specific time for performing the ‘Umrah; it does not involve the halt (wuquf) in the plain of ‘Arafat; neither the departure thenceforth to al‑Muzdalifah; nor the ramy al‑jamarat.3
The Imamiyyah book al‑Jawahir mentions that: "The obligatory acts (af'al or a'mal) of the Hajj are twelve: ihram; the wuquf at ‘Arafat; the wuquf at al‑Mash'ar al‑Haram; the entry into Mina; the ramy; the dhibh (sacrifice); its related taqsir or halq; the tawaf (the sevenfold circumambulation of the Ka'bah), and its related raka'at (units of the length of prayers); the sa’y; the tawaf al-nisa', and its related raka'at. The obligatory acts of al‑‘Umrat al‑mufradah are eight: niyyah (intention); ihram4 ; tawaf and its related raka'at; the sa’y; the taqsi; the tawaf al-nisa'; and its related raka'at."
This indicates that all the legal schools agree that the acts of the Hajj exceed those of the ‘Umrah by the acts associated with the wuquf. Moreover, the Imamiyyah school considers it obligatory for the performer of the al‑‘Umrat al‑mufradah to perform a second tawaf, the tawaf al-nisa'. Similarly the Maliki school differs from others in considering halq or taqsir as non‑obligatory for al‑‘Umrat al‑mufradah.
1. The obligation (wujub) of al‑‘Umrat al‑mufradah is not connected with the istita’ah for the Hajj. If, supposedly, it is possible for a person to go to Mecca at a time other than that of the Hajj and not possible at the time of the Hajj, then the ‘Umrah instead of the Hajj becomes obligatory for him. If he dies without performing it, its expense is taken out from his heritage."5
Similarly, if one has istita'ah for Hajj al‑'ifrad instead of the ‘Umrah, it becomes obligatory upon him; because each of them is independent of the other. This applies to al‑‘Umrat al‑mufradah. As to ‘Umrat al‑tamattu’, which shall be explained later, its wujub depends upon that of the Hajj, since it is a part of it.
2. According to the Imamiyyah, it is not permissible for one intending to enter the Holy Mecca to cross the miqat or enter its haram (sacred precincts) without getting into the state of ihram, even if he has performed the Hajj and the ‘Umrah many times before. Only when the exit and entry recur several times during month, or when after entering the city as a muhrim he goes out and re‑enters for a second time in less than thirty days, it is not obligatory. Therefore, ihram with respect to entry into Mecca is comparable to the wudu' before touching the Holy Qur'an. This clearly demonstrates the baselessness of the lie that the Shi’ah do not consider al‑Bayt al‑Haram as sacred, and that they pretend to perform the Hajj for the sake of polluting the holy sanctuaries. (!)
According to Abu Hanifah, it is not permissible to go beyond the miqat and enter the haram without ihram, but entry into the remaining area is permissible without ihram. Malik does not agree with this, and two opinions are ascribed to al‑Shafi'i on the matter.
This much of discussion about the ‘Umrah is sufficient for throwing light upon it, so that the reader may grasp its difference with the Hajj, though only in some aspects. What we shall say later will offer further clarification.
- 1. The Qur'an, 2:196.
- 2. According to al‑Mughni, Ahmad ibn Hanbal did not consider the ‘Umrah as being obligatory for Meccans, for the reason that the most important act of the ‘Umrah is tawaf (circumambulation of the Ka'bah) which they do and it suffices them.
- 3. In the book al‑Fiqh 'ala al‑madhahib al‑'arba’ah, it is the author's want to give the text followed by a commentary and notes. In the text, he states the points of consensus of all the four Sunni schools, the different position of each is given in the commentary. What we have quoted here is taken from the text, not from the commentary.
- 4. According to al‑Din wa al‑Hajj 'ala al‑madhahib al‑'arba'ah, by Karrarah, one of the things which distinguishes the ‘Umrah from the Hajj is that its ihram is not assumed from any of the mawaqit specified for the Hajj. From the Imamiyyah viewpoint, there is no difference between the miqat for one performing ‘Umrah and the miqat for one on Hajj with regard to ihram.
- 5. The Imamiyyah author of al‑Madarik says: "The better known and sounder of opinions is that the obligation of ‘Umrah is independent of the obligation of Hajj." The author of al‑Jawahir states, "The statements of fuqaha' are not free of confusion... the one which appears sounder is that those who live far away from Mecca are relieved of the obligation of ‘Umrah mufradah, and that which is obligatory upon them is 'Umrat al‑tamattu; whose wujub is related to that of Hajj. | <urn:uuid:615dc8d5-1c9e-4912-8f71-f3f74988b807> | CC-MAIN-2022-33 | https://www.al-islam.org/five-schools-islamic-law-muhammad-jawad-mughniyya/al%E2%80%91umrah | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573876.92/warc/CC-MAIN-20220820012448-20220820042448-00076.warc.gz | en | 0.928626 | 2,461 | 2.859375 | 3 |
Riots have been rocking Britain for days now. Interestingly the EDL and their cohorts were quick to blame Muslims and Islam as the culprits. Many Islamophobes were eager for a repeat of 2005 when riots rocked France and they latched onto the fact that many of the youths involved were of North African descent.
Can you imagine if Muslims were heavily involved in these riots, or if there was a Muslim face to these riots? You can be sure that Islamophobes would be blaming Islam. Instead we have a sad case in which some Muslim youths who were actually protecting their neighborhood were killed after leaving the Mosque, in what witnesses are saying was a targeted killing. Will the Islamophobes suck up their pride, put away their hate and commend these youth for sacrificing their lives while protecting their neighborhood? (hat tip:Link182 &JD)
Police in Birmingham have launched a murder inquiry after three British Asian men were killed by a car in an incident that has raised fresh tensions after nights of looting.
A tearful and resentful crowd gathered outside the City hospital following the incident early on Wednesday morning, with police protecting the building against any incursion as feelings ran high.
A man has been arrested and a car impounded following the crash near a mosque in the Dudley Road area of England’s second city. Neighbours said the men had just left the mosque and were among large numbers of local people determined not to allow the fluid series of grab-and-run attacks in the city centre to spread to their area.
Unconfirmed reports suggested that two of the men were brothers Shazad Ali and Abdul Mussavir , 32 and 30, who ran a carwash which was reckoned to be among possible targets for looters. The BBC has interviewed the father of another victim, Haroon Jahan, 21, who worked as a mechanic in a local garage.
Emergency ambulances found around 80 people already trying to help the victims when they arrived at the scene, which is close to a petrol station on Dudley Road. Throughout Tuesday, large numbers of British Asians had gathered outside shops and other businesses in Handsworth, Lozells and other inner-city areas, sometimes in tense face-offs with small groups of mostly African-Caribbean youths.
Community leaders are working to calm intense anger in the largely British Asian area around the scene of the tragedy, where groups of local people are out on the streets openly warning of inter-communal violence.
The local Labour MP, Shabana Mahmood, joined a tense meeting at Dudley Road mosque, which was being protected by young men in the early hours when the car rammed into a group including the three victims.
The Bishop of Aston, the Right Rev Anthony Watson, was also there and warned of concern about possible reprisals and events “potentially having an ugly race dimension”. Efforts are being focused on calming younger people who accuse the police of taking too little action to protect locally owned businesses from the looters.
One man who declined to give his name said that he had seen the incident and described it as “deliberate – no way was it an accident. The driver went on to the pavement and rammed them. He knew what he was doing.” He said that he had given evidence to the police.
Feelings have been inflamed by an alleged 20-minute delay before an ambulance arrived, with other locals saying that police riot vans had got in the way. Frantic efforts by locals to resuscitate the men failed and two died at the scene. The third died shortly afterwards at City hospital. Forensic experts are examining the scene and the impounded car and an appeal has made for witnesses.
Confrontation with the British Asian community or inter-communal violence would take the disturbances on to a new level and police have worked rapidly on the murder inquiry. It comes on top of 19 court appearances due on Wednesday after 43 arrests on Tuesday, and a further 37 on Tuesday night as violence dogged pockets of Birmingham and neighbouring West Bromwich and Wolverhampton.
Police do not yet know if there is any link to the troubles beyond the fact that unusually large numbers of people were on the streets in Winson Green and neighbouring suburbs. A spokesman for the West Midlands force said: “The incident took place close to the Jet filling station on Dudley Road in Winson Green at approximately 1.15am. Three ambulances, two rapid response vehicles and an incident support officer were sent to the scene.
“When crews arrived, they found around 80 people at the scene with resuscitation ongoing on three men. Crews used their advanced life support skills while police officers provided support.”
Violence in Birmingham on Tuesday night was on a much-reduced scale compared with Monday, but its spread to West Bromwich and Wolverhampton, in contrast to the relative calm in London, attracted growing attention. Police are growing increasingly used to troublemakers’ use of Twitter and other swift links to spot unprotected areas and zero in on them. | <urn:uuid:ba0c456c-ca80-4fb8-a61a-867755ba5cd8> | CC-MAIN-2022-33 | https://www.loonwatch.com/files/2011/08/three-british-muslims-killed-by-car-after-leaving-mosque/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882571911.5/warc/CC-MAIN-20220813081639-20220813111639-00474.warc.gz | en | 0.983279 | 1,034 | 1.6875 | 2 |
Some organizations have heard about Alignment through national organizations like United Way. What they're looking for is a model—how to do it. They get everybody in the room together, they get their structure built, and then they say, now what?
Sydney Rogers, Executive Director, Alignment USA
Focus areas: School success and children's health; tracked metrics have included high school graduation rate.
Founding date: 2004
Leadership (backbone): Alignment Nashville
Results at time of 2012 study: Between 2002 to 2011, high school graduation rates increased by 20 percent.
Most recent results: From 2011 to 2013 the high school graduation rate increased by 2 percent, from 76.2 percent in 2011 to 78.7 percent in 2014 (however, calculation method changed in 2011, making before-and-after comparisons difficult).
Nashville's experience over the last three years: Over the years, Alignment Nashville has developed a highly structured operating process. It has an operating board that weighs in on key issues, a governing board that approves all major decisions, several issue-focused steering committees, and an Invitation to Participate (ITP) process to solicit community participation in initiatives that surface from steering committees. For some stakeholders, these highly developed structures and processes have turned into a barrier. Anderson Williams, one of the founders of the Tennessee College Access and Success Network, echoed the views of several stakeholders: "There is certainly a need for coordination and facilitation to support and track the concept of collective impact. But we don't need unnecessary bureaucracy." On the other hand, Alignment Nashville has already received 84 responses to its ITP in the 2014–15 school year, and in 2013–14 it received 217 responses, covering a broad range of program areas and suggesting that there are plenty of organizations eager to be a part of Alignment's efforts.
Alignment Nashville's attention to process and clearly defined ways of working have also helped it become a model for other community collaborative efforts. Six communities in six states have adopted the Alignment model, receiving technical assistance from the Nashville team and sharing best practices across communities. | <urn:uuid:cfc4b33d-bd4a-4590-aeb4-740cb87c95ce> | CC-MAIN-2022-33 | https://www.bridgespan.org/insights/library/children-youth-and-families/needle-moving-community-collaboratives-revisited/nashville-tn-community-collaborative | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573533.87/warc/CC-MAIN-20220818215509-20220819005509-00267.warc.gz | en | 0.965264 | 433 | 1.6875 | 2 |
Green Pioneers: How to cater for eco-warriors hungry for change
Joe Frankel founded Vegware, which makes biodegradeable tableware and boasts a huge slice of a market dominated by plastic alternatives
Cupbearer: Joe Frankel's Vegware makes biodegradable cups, bowls and cutlery (Handout)
Joe Frankel picked up a spoon his wife had just bought from the local farmers’ market. The Scottish technology expert was working in San Francisco developing speech recognition systems at the University of California in Berkeley.
Like most things from the market, the spoon was billed as environmentally-friendly. To Frankel, it looked exactly like the narrow ivory cutlery used to eat boiled eggs in his grandmother’s house.
This spoon was made from a mixture of cornstarch and potatoes, however, and was entirely compostable. Frankel’s interest was piqued. He tracked down the supplier of the resin it was made from and bought a huge supply.
A bit of research soon assured him there were few companies making biodegradable cutlery in Europe and no strong brand supplying the catering industry with eco-packaging.
So, using £8,000 saved up from his IT job, Frankel found a manufacturer to create cutlery moulds for his eco-resin | <urn:uuid:ce62a831-9523-4bf1-aa14-355247f15c53> | CC-MAIN-2017-04 | http://www.thesundaytimes.co.uk/sto/business/energy_and_environment/article526974.ece | s3://commoncrawl/crawl-data/CC-MAIN-2017-04/segments/1484560280929.91/warc/CC-MAIN-20170116095120-00431-ip-10-171-10-70.ec2.internal.warc.gz | en | 0.981661 | 278 | 1.734375 | 2 |
OCCUPATIONAL THERAPIST (OT) - PRN
The Occupational Therapist (OT) develops and provides occupational therapy services to referred patients and serves as a patient advocate in the Therapy Department.
Apply Here »
- Screens evaluate and treat patients as assigned in both an inpatient and outpatient setting.
- Consults, valuates, develops treatment plans for assigned patients.
- Evaluates patients within two to three working days of physical referral, depending on the level of care.
- Supervises Certified Occupational Therapy Assistants (COTA) in direct patient care and patient-related activities
- Treats patients according to treatment plans approved by attending physician. Provide treatments and monitor progress to assigned patients.
- Communicates with the Director of Rehabilitation (DOR) Services, physicians, and other team members regarding patient progress, problems, and plans.
- Participates as necessary in patient care conferences and weekly rehabilitation meetings.
- Documents treatment and outcomes daily according to accepted regulatory, corporate, and professional guidelines. Complete all required documentation of patient care to accepted regulatory, corporate, and professional guidelines in a timely manner.
- Participates in policy and procedure meetings.
- Participates in In-Service Training Programs with staff to achieve a high standard of care by all staff.
- Records daily treatments and charges with respect to department policy.
- Establishes and instructs caregivers in patient-specific maintenance programs. Establishes and instructs parents/caregivers in patient-specific home exercise programs.
- Participates in discharge planning.
- Secures necessary durable medical equipment and adaptive equipment for patients to facilitate independence.
- Serves as a clinical preceptor for affiliating Occupational Therapy or Occupational Therapy Assistant schools.
- Communicates and coordinates clinical service department functions with other departments to achieve cohesion and effectiveness.
- Communicates with the DOR regarding department programs, goals, objectives, problems, and successes.
- Complies with state regulations and national standards as they apply to the practice of Occupational Therapy.
- Demonstrates knowledge of Occupational Therapy equipment utilized in different procedures and modalities, for example, traction, ultrasound, E-Stim, etc.
- Utilizes resources appropriately and uses/maintains equipment in order to prolong working life.
- Accesses and checks webmail each shift when working to keep informed of current events.
- Performs other duties as assigned.
- Minimum of one year experience working in an IP and OP setting in the areas of developmental disabilities and neurological/orthopedic conditions.
- Experience in feeding and swallowing treatment and evaluations preferred, including use of E-Stim for swallowing.
- Graduate of a Bachelor’s level program in Occupational Therapy
- Licensed by the Texas Board of Occupational Therapy (CBOT) and registered by the National Board for Certification in Occupational Therapy.
- Certified in AHA BLS
- Maintain current certification in good standing during employment with this facility, or obtain within thirty (30) days
- Maintains certifications and licenses as current to avoid voluntary resignation. | <urn:uuid:8e4c69f1-35de-4455-9677-ae6f1d15f55b> | CC-MAIN-2022-33 | https://nexushealthsystems.com/jobs/occupational-therapist-ot-full-time-nexus-childrens-hospital-houston-tx/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572033.91/warc/CC-MAIN-20220814113403-20220814143403-00278.warc.gz | en | 0.887804 | 670 | 2.15625 | 2 |
For most of us working in higher education, the past two years have delivered more shocking events and rapid changes than at any other time in our lives and careers: The COVID-19 global pandemic, America’s democracy under assault, the murder of George Floyd and a reckoning with our nation’s history of systemic racism, another recession and an ever-widening wealth gap, shifting demographics and enrollment declines, the Russian invasion of Ukraine, battles over Critical Race Theory, attacks on free speech (from both ends of the political spectrum), and much, much more.
If you want to look for the struggles and problems on college campuses, and all around us, you’ll find them easily enough.
As bleak as things may sometimes seem, though, the past two years have also shown us incredible acts of educational heroism, amazing student resiliency, and promising breakthroughs in technology, teaching, and learning with the potential for powerful, positive, and lasting improvements in student success.
Yes, we need to pay attention to problems and crises and find ways to fix them, improve them, avoid them, or eliminate them.
And we need to be just as mindful of the important positive things that are happening, especially on and around our college campuses and with our students, so that we can build on them, play to our strengths, and overcome our challenges.
With that spirit of hopefulness in mind, here is an “Optimist’s Guide to Trends in Higher Education” today:
Here is an exciting headline you don’t see often enough: Student completion is improving!
According to the Completing College Report released in February from the National Student Clearinghouse, the share of students who complete a four-year degree within six years improved last year to a decade-long high of 62.2%. Ten years ago, it was only 54.1%.
AND, the biggest boost in completion was at community colleges, which saw 6-year attainment rates increase from 40.7% to 42.2%.
Completion rates improved for White, Black, and Latino students, with the biggest gain, nearly 2%, for Black students.
Rates across the board increased in 32 out of the 46 states for which the Clearinghouse has good data.
Of course, this is important for student success, the economy, the workforce, and college budgets, all of which are helped by improved retention and completion.
Student Support Services
According to the Clearinghouse, the improvements, which began prior to the pandemic, are the result of “students, their advisers and their colleges alike…making long-term adjustments in all the different factors that go into making sure that everyone who starts college has what they need to finish.”
Academic, Financial, and Basic Needs Support
Those adjustments include radical reforms of developmental education, recognizing the importance of mental health assistance, and programs that combine multiple academic, financial, and basic needs support, like the City University of New York’s Accelerated Study in Associate Programs (ASAP) initiative.
ASAP is designed to help associate degree-seeking students earn their degrees as quickly as possible, with a goal of graduating at least 50% of students within three years. It does this by providing individualized course schedules, required full-time study, and comprehensive and personalized advisement and career development services, as well as financial incentives like tuition and fee gap scholarships, assistance to reduce (or eliminate) the cost of textbooks, and unlimited MetroCards for transportation.
The success of ASAP students, which is consistently around 30% higher than non-ASAP students at CUNY, has inspired similar programs in other parts of New York, as well as in Ohio, California, and here in Massachusetts, where the state legislature has provided more than $17 million over the past two years for the Supporting Urgent Community College Equity through Student Services (SUCCESS) initiative at the fifteen community colleges in our state.
What in comes to basic needs, the Hope Center’s #RealCollege Survey, administered annually at colleges and universities around the country, has become one of the most effective tools for advocating for our students. The survey has consistently shown that three out of five college students report struggling with some form of basic needs insecurity, such as hunger or housing insecurity.
In response, colleges around the country have established food and clothing pantries, created special dormitory or community housing arrangements for students who have been displaced from their homes, and more.
Here in Massachusetts, Bunker Hill Community College has put together a comprehensive array of Basic Needs Assistance for their 12,000 students that includes resources for food, housing, transportation, child care, and more. Northern Essex and all of the state’s other community colleges offer similar assistance for students in need.
The message is being heard in Congress and in state legislatures as well. During the pandemic, Congress expanded the Supplemental Nutrition Assistance Program (SNAP) to include college students, and the California State Legislature is considering a pilot project that would pay low-income college students $500 a month to help with their basic living expenses.
Mental Health Support
Another basic need getting a lot of attention right now is mental health support for college students. In the best of times, being a college student is stressful. It goes without saying that the last couple of years have not been the best of times, and several well-publicized surveys over the past year have shown that more than half of college students report feeling regularly depressed, anxious, or worse.
In response, colleges have been adding mental health counseling staff and working with companies like TimelyMD that specialize in providing remote telehealth services specifically to college students.
Northern Essex offers a “Mental Health First Aid” eight-hour training certification that teaches participants how to identify, understand, and respond to signs of mental illness and substance abuse disorders. More than 130 employees of the college have completed the course so far.
When it comes to basic needs like food, clothing, and shelter, and to mental health and well-being, elevating their importance as part of a national conversation is progress. It not only helps to secure desperately needed resources, but also to remove the stigma often associated with these challenges and to increase understanding of them.
Student Access and Enrollment
Let’s manage expectations here right away: According to the National Student Clearinghouse, undergraduate and graduate enrollment has been trending downward across the country since 2012, and the COVID-19 pandemic only made things much worse, especially for low-income students and students of color.
And predictions for the years ahead are not any better: the declining birth rate in America means we are going to have millions fewer 18-year-olds ready to go off to college each year for the next decade, a trend that will especially impact states across the Midwest and in New England.
In 2011, we reached a high of more than 20.5 million college students. Today, there are just over 17 million, over 3 million fewer students enrolled in college in America today than there were a decade ago, and given major demographic changes, unless things change, that number is expected to fall even further over the next ten years.
However, less than half the adult population in the United States has a college degree, leaving an untapped market of well over 100 million people, and colleges, especially community colleges and less selective public universities, are actively opening their doors wider than ever before to high school students, low-income students, and students of color.
So, the somewhat encouraging news about access and enrollment:
- In January, the Common Application reported that unique applicants are up more than 13% over pre-pandemic 2019-20 levels, and the total volume of Common Applications is up nearly 20%.
- Encouragingly, underrepresented students of color increased by 17% and first-generation applicants increased by 21%.
- Public colleges are seeing the biggest gains—24% compared to 17% for private colleges.
Now, the Common App only represents about 900 schools, so the trend may not reach community colleges and less selective public universities—or it may, if we are prepared to act on it.
Transfer Student Enrollment
During the pandemic, transfer enrollment, which is particularly important for the academic mobility of low-income students, first generation students, and students of color, fell dramatically—more than 9% between Fall 2019 and Fall 2020.
Thankfully, according to the National Student Clearinghouse Research Center, it seems to have stabilized this year, dropping less than 1%, or around 11,000 students, in the Fall of 2021.
Early College Enrollment
It is hard to say exactly how many students are participating in some form of dual enrollment or “early college,” programs that provide high school students the opportunity to earn college credit, sometimes as much as an entire associate degree, but the number of states, schools, and students involved is definitely growing—rapidly.
The Government Accountability Office estimates that more than 70% of U.S. high schools now offer some form of dual enrollment credit in partnership with local colleges, and somewhere between 10-30% of U.S. high school students are earning college credits—well over a million each year.
Here in Massachusetts, we are looking to grow Early College tenfold, from just over 4,000 students today to more than 40,000 as soon as possible.
While there are still plenty of challenges to be worked out with Early College programs, the benefits are clear: Early College students are more likely to attend and complete college degrees after high school, especially low-income students and students of color.
And the return on investment for Early College is enormous. In Massachusetts, the public policy organization MassINC has estimated that for every dollar the state invests in Early College it sees a return of $15.
So, without a doubt, higher education still has a challenging road ahead when it comes to access and enrollment, but we also have some glimmers of hope in increased college applications, improving transfer enrollments, expanding early college access, and an opportunity to reach even more people who attend college at lower rates, like first generation students, Black and Hispanic students, rural and low-income students.
Let’s do a little level-setting here and do some more expectation management up front: Yes, nearly all of higher education moved from classrooms to computers in 2020, but the online and remote teaching and learning that happened over the next two years was not the highest quality, and while a surprising number of students (and faculty) thrived, many more did not.
The return to in-person learning will be a huge benefit to a lot of people.
A lot of students and faculty who may have thought they could never survive, let alone thrive, in an online course or a Zoom room discovered skills they did not know they had, and strategies for teaching and learning that may benefit them for years to come.
Online learning has been a great leveler: In asynchronous courses in particular, introverted students can be as successful as extroverted students. Students with physical disabilities don’t face barriers to the classroom. Students with children, jobs, aging parents, or transportation challenges have more flexible schedules that don’t require commutes.
At the same time, colleges developed new courses, entire new degree programs, and new capacity for online and remote instruction that may be tremendous advantages in the future.
- Continued expansion of online, hybrid, remote and other “flexible” instructional delivery
- More colleges offering more fully online, hybrid, and remote degrees
- Learning management systems integrated into all teaching, including face-to-face
- Expanded professional development for online teaching
- Improved student success in online, hybrid, and remote courses
A recent report from the Federal Reserve Bank of Philadelphia, A Moment of Opportunity: The COVID-Era Job Market for Noncollege Workers, noted an important trend as the nationwide labor market is emerging from the COVID-19 pandemic: There have been far more “opportunity employment” job postings (jobs with a decent wage that do not require college degrees).
In fact, there was a 38% increase in these postings between 2020-2021.
This is a huge shift in the job market, after decades of “credential inflation” during which employers, especially in highly educated, tight labor markets, like in New England, steadily increased minimum credentials for jobs from high school diplomas, to some college or an associate degree, to bachelor’s degrees, and beyond to graduate degrees.
The job market is finally striking back.
A declining fertility rate (already underway, then worsened by two economic recessions in the past decade), a shrinking labor force, and the pandemic have all put more bargaining power into the hands of workers—and 68% of workers in America do not have a bachelor’s degree or higher (78% for Black Americans and 84% for Hispanic Americans).
Employers need workers, and they are ready to relax their requirements.
According the Wellspring Initiative’s November 2021 Digital Credentials and Competency Frameworks report:
- 36% of HR leaders said they are relaxing or eliminating college degree requirements.
- 34% of HR leaders indicated that their organization is operating with a skills-based hiring strategy that focuses more on competency in hiring rather than over-relying on college degrees (an increase from 23% in a similar survey question three years ago).
This has enormous, mostly positive, implications for American workers and for community colleges and less selective universities that are prepared to meet the demand for credentials other than bachelor’s degrees.
The Business Roundtable is an association of chief executive officers of America’s leading companies (think Amazon, Best Buy, and Citibank—and those are just the ABC’s) “working to promote a thriving U.S. economy and expanded opportunity for all Americans through sound public policy.”
One of their newest initiatives is “a multi-year, targeted effort to reform companies’ hiring and talent management practices to emphasize the value of skills, rather than just degrees, and to improve equity, diversity and workplace culture.”
They aim to do this by rewriting job descriptions to include the skills the companies most need, then seeking, or developing, people with those skills through short-term credentialing programs like:
- Prior Learning Assessment
- Competency Based Education
- Digital Badges
- Stackable Credentials
These are all new avenues of curriculum development and teaching and learning opportunities for enterprising colleges and universities, and new ways to build greater equity into our credentialing processes.
Diversifying Higher Education Leadership
According to an analysis by Inside Higher Ed, in the 18 months following the murder of George Floyd, between June 2020 and November 2021, more than a third—35.4 percent—of the presidents and chancellors that American colleges and universities hired were members of racial minority groups.
Just over a quarter, 25.3%, were Black.
In the 18 months prior to George Floyd’s death, only 22% of presidential hires were nonwhite, and 14.6% were Black.
The proportion of Latino presidents hired also grew during those 18 months, to 7%, compared to 4% in the previous 18 months.
These are encouraging signs for the acceleration of diversity in higher education leadership at a time when we need it most.
College is Becoming More Affordable
Don’t misunderstand: The cost of college (tuition) still went up last year, but according to the College Board’s Trends in College Pricing and Student Aid report for 2021:
- Tuition crept up only 1.3% at community colleges and 1.6% at public four-year colleges.
- Since inflation last year was 5.3% the “sticker price” of college actually fell for the first time in 30 years.
- Low-income students at community colleges are receiving enough grant aid to cover their tuition costs, and the average net tuition and fee price for public four-year university students (the cost after grant aid) is the lowest it has been in 30 years.
- Over the past ten years, institutional grant aid for undergraduate students has increased by 62%, to $22 billion.
- State grant aid per FTE undergraduate student increased 31%, to $980, over the past ten years.
- In 2020-21, after ten years of declining student loan borrowing, students and parents borrowed $95.9 billion, down from $135.1 billion (in 2020 dollars) in 2010-11.
Public’s Impression of Higher Education Improves (Somewhat)
Perhaps all of this together—improved student access and success, technology advances, rightsized credentials, more leadership diversity, and greater affordability are finally having an impact on the public’s perception of higher education, which has taken quite a beating in recent years.
Several public opinion polls between 2017 and 2019, just before the pandemic, showed Americans, especially conservative Americans, losing confidence in higher education, not believing it had the value it once had, and expressing concern about tolerance of viewpoints on campuses.
A recent poll conducted by the American Council on Education, however, provides more heartening news:
- Twice as many Americans (38 percent) said they believed higher education was “generally on the right track” as thought it was on the wrong track (19 percent).
- More than a third of respondents—36 percent—said they believed the economic value of a college degree had increased over the last 20 years, while 38 percent said it had decreased and 19 percent said it had remained the same.
- That’s a marked change from 2018, when 27 percent of respondents said the value had increased and 48 percent said it had decreased.
- Americans are evenly divided when asked if they believe most graduates are ready for the workforce, with 44 percent agreeing and 45 percent disagreeing. But asked a similar question in July 2018, 34 percent of Americans said they believed graduates were workforce ready, and 53 percent disagreed.
Improved Financial Outlook
According to the Association of Governing Boards of Universities and Colleges, between 2016 and February 2020, just before the pandemic, 92 nonprofit colleges and universities closed or announced that they would be closing or merging; and about ten percent of all higher education institutions faced market stresses so severe they were in similar danger.
Fast forward two years and, thanks largely to enormous sums of federal stimulus money, a soaring stock market for college investments, and careful crisis budget management, most colleges are in a much better place today than they were in 2020.
- According to the State Higher Education Executive Officers Association (SHEEO) annual “Grapevine Compilation of State Fiscal Support for Higher Education” for fiscal year 2022, state support has increased 9.6% nationally since 2020 and 21.3% since 2017, topping $100 billion for the first time.
- Standard and Poor’s Global upgraded their sector rating for colleges and universities from negative to stable for the first time in four years.
- College endowments shattered records last year: The average growth was 35% (compared to 1.8% in 2020). Nearly 20% of institutions now have endowments over $1 billion (though community colleges still tend to count theirs in the low millions).
- According to the Syntellis Performance Solutions 2022 CFO Outlook for Higher Education report, 72% of college Chief Financial Officers agreed that their institutions would be financially stable over the next five years (81% at public institutions).
This is not a time to be Pollyannish about the current and future state of American higher education: We face enormous financial, political, and cultural challenges in the years ahead, and to pretend otherwise would be foolishly irresponsible.
But overcoming those challenges is going to take a sense of common mission, strength forged in knowing what we do well and building on it, and a willingness to experiment, to innovate, to ride the waves of change toward an even brighter future for our colleges and our students. | <urn:uuid:f49b5a93-7a8e-440b-9183-7cceb4d88dfa> | CC-MAIN-2022-33 | https://president.necc.mass.edu/an-optimists-guide-to-trends-in-higher-education/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882571234.82/warc/CC-MAIN-20220811042804-20220811072804-00070.warc.gz | en | 0.962254 | 4,205 | 2.015625 | 2 |
This workbook has been developed at the request of the Evangelism Task Force of CAM International. The task force met in April 1995 in Guatemala and storyboarded responses to the question, “What can CAM do to stimulate powerfully effective evangelism in CAM fields?” A workbook aimed at giving a better understanding of Post Vatican II Catholicism became an action item out of that meeting.
I initially accepted the task of preparing this workbook with some apprehension. There is no Roman Catholicism in my past experience, and I had only studied Catholicism briefly in a single course at Dallas Theological Seminary. This was hardly the background needed to provide expert guidance in such a complex subject.
My inexperience with Catholicism, however, soon gave me the guiding principle for this workbook. If I was going to write on Catholicism, integrity (and horse sense!) demanded that I gain as thorough an understanding as possible. I wanted to present Catholicism fairly. I didn’t want to be a Catholic basher! What this meant for me was that I wouldn’t learn Catholicism through the minds of Protestant writers, at least initially. Instead, I had to understand Catholic theology from Catholic documents and Catholic theologians. That, I believed, would make the work objective. As I began to prepare the workbook I determined to give you, the user, the same experience--to learn Catholicism from the Catholics themselves.
Part one of the workbook, then, amounts to a guided tour of what I think are the crucial elements of Catholic theology. The chapters are made up primarily of snippets from the new Catechism and Vatican II documents. The questions following each section are designed to help you interact with the Catholic content. Analysis and comparison with the Scriptures will cement your understanding of Catholicism, and will better inform you to minister to Catholics. Part two follows a similar format, but the focus is on contemporary issues related to Catholicism.
To become an effective speaker, Dale Carnegie advised, “Talk about something that you know and know that you know.” Our goal, of course, is not to speak to Catholics about Catholicism. But if we know Catholicism and know that we know Catholicism, then we are both equipped and confident to lead a Catholic to the Scriptures for a life-changing experience!
I challenge you to work carefully and prayerfully through the pages which follow. I believe you’ll be glad you did!
May God bless your study as He did mine.
How clear is your understanding of Protestant theology?1 Test yourself and see. Evaluate each of the following ten paired statements and mark the one that you think best states a Protestant doctrinal position.
(1a) God gives a man right standing with Himself by mercifully accounting him innocent and virtuous.
(1b) God gives a man right standing with Himself by actually making him into an innocent and virtuous person.
(2a) God gives a man right standing with Himself by placing Christ’s goodness and virtue to his credit.
(2b) God gives a man right standing with Himself by putting Christ’s goodness and virtue into his heart.
(3a) God accepts the believer because of the moral excellence found in Jesus Christ.
(3b) God makes the believer acceptable by infusing Christ’s moral excellence into his life.
(4a) If a sinner becomes “born-again” (the regenerating, transforming process of character), he will achieve right standing with God.
(4b) If the sinner is granted right standing with God through faith (“born-again”), he will then experience transformation of character.
(5a) We receive right standing with God by faith alone.
(5b) We receive right standing with God by faith which has become active by love.
(6a) We achieve right standing with God by having Christ live out His life of obedience in us.
(6b) We achieve right standing with God by accepting the fact that He obeyed the law perfectly for us.
(7a) We achieve right standing with God by following Christ’s example by the help of His enabling grace.
(7b) We follow Christ’s example because His life has given us right standing with God.
(8a) God first pronounces that we are good in His sight, then gives us His Spirit to make us good.
(8b) God sends His Spirit to make us good, and then He will pronounce that we are good.
(9a) Christ’s finished work on the cross and intercession at God’s right hand gives us favor in the sight of God.
(9b) It is the indwelling Christ that gives us favor in God’s sight.
(10a) Only by the imputation of Christ’s righteousness through faith can we fully satisfy the claims of the Ten Commandments.
(10b) By the power of the Holy Spirit living in us, we can fully satisfy the claims of the Ten Commandments.
Behavior among the people of God is defined by doctrinal beliefs, and doctrinal beliefs are rooted in some source of authority. The question of authority is basic, it is the foundation of any religious system. Roman Catholicism and Protestantism initially and fundamentally divide around the question of authority. The doctrinal differences that form the expanse that separates the two arise from the distinctively different voices of authority which underpin them.
Protestantism contends that the Scriptures are the sole source of authority for the believer--hence, sola scriptura, or, Scripture alone as authoritative. sola scriptura (along with sola fide--faith alone) was the rallying cry of the Reformers. They realized anew that the Bible alone is vested with absolute authority. It alone is the guide for the believer’s faith and life. Protestant belief in the Bible as the single source of authority results in the subordination of all beliefs and practices to the Bible. Those beliefs and practices which are counter to the Scriptures are expected to be discarded and replaced by those which are clearly biblical.
Every religious movement that develops some unity and continues to live has its traditions. These traditions gather up the beliefs, thinking, practices and rules of the group, particularly as these are expressed in its doctrinal standards and forms of government. In this manner the movement gives stability to and regulates its own manner of life, and hands that stability and manner of life on to the next generation.
We do not reject all tradition, but rather make judicious use of it in so far as it accords with Scripture and is founded on truth. We should, for instance, treat with respect and study with care the confessions and council pronouncements of the various churches, particularly those of the ancient church and of Reformation days. We should also give careful attention to the confessions and council decisions of the present day churches, scrutinizing most carefully of course those of the denomination to which we belong. But we do not give any church the right to formulate new doctrine or to make decisions contrary to the teaching of Scripture. The history of the church at large shows all too clearly that church leaders and church councils can and do make mistakes, some of them serious. Consequently their decisions should have no authority except as they are based on Scripture.
Protestants...keep these standards strictly subordinate to Scripture, and in that they are ever ready to re-examine them for that purpose. In other words they insist that in the life of the church Scripture is primary and the denominational standards are subordinate or secondary. Thus they use their traditions with one controlling caution: they continually ask if this or that aspect of their belief and practice is true to the Bible. They subject every statement of tradition to that test, and they are willing to change any element that fails to meet that test.2
Faithfulness to the Bible is the believer’s weapon against costly spiritual compromise and error. Faithfulness to Scripture translates into faithfulness to God in the life of the believer.
In contrast to the Protestant position of sola scriptura, Roman Catholicism finds its source of authority in three areas: the Bible, Tradition, and the teaching authority of the Church, or the Magisterium. Roman Catholic documents state:
Sacred Tradition and sacred Scripture, then, are bound closely together, and communicate one with the other. For both of them, flowing out of the same divine well-spring, come together in some fashion to form one thing, and move toward the same goal. Sacred Scripture is the speech of God as it is put down in writing under the breath of the Holy Spirit. And Tradition transmits in its entirety the Word of God which has been entrusted to the apostles by Christ the Lord and by the Holy Spirit. It transmits it to the successors of the apostles so that, enlightened by the Spirit of truth, they may faithfully preserve, expound and spread it abroad by their preaching. Thus it comes about that the Church does not draw her certainty about all revealed truths from the holy Scriptures alone. Hence, both Scripture and Tradition must be accepted and honored with equal feelings of devotion and reverence.
Sacred Tradition and sacred Scripture make up a single sacred deposit of the Word of God, which is entrusted to the Church. By adhering to it the entire holy people, united to its pastors, remains always faithful to the teaching of the apostles, to the brotherhood, to the breaking of bread and the prayers (cf. Acts 2:42 Greek). So, in maintaining, practicing and professing the faith that has been handed on there should be a remarkable harmony between the bishops and the faithful.
But the task of giving an authentic interpretation of the Word of God, whether in its written form or in the form of Tradition, has been entrusted to the living teaching office of the Church alone.
It is clear, therefore, that, in the supremely wise arrangement of God, sacred Tradition, sacred Scripture and the Magisterium of the Church are so connected and associated that one of them cannot stand without the others. Working together, each in its own way under the action of the one Holy Spirit, they all contribute effectively to the salvation of souls.3
Roman authority resides, then, in the “Word of God” as the source and the teaching office of the Church as interpreter.
1. Identify some traditions that are present in the Protestant sub-culture today. Where do these traditions come from? How do our traditions benefit us? How do they hurt us? What power do traditions hold over us?
2. What traditions have influenced your spiritual nurturing? Have you ever challenged a tradition that you have grown up with and changed it after discovering that it lacked compelling biblical support? Are you open to such personal challenge? Are there elements of your personal faith that need to be challenged by Scripture?
3. How does the usage of “The Word of God” differ between Roman Catholicism and Protestantism?
Roman Catholicism embraces the inspiration of the Scriptures.
In Sacred Scripture, the Church constantly finds her nourishment and strength, for she welcomes it not as a human word, “but as what it really is, the word of God.” [Note the lower case “w” in “the word of God.”] “In the sacred books, the Father who is in heaven comes lovingly to meet his children, and talks with them.”4
God is the author of Sacred Scripture. “The divinely revealed realities, which are contained and presented in the text of Sacred Scripture, have been written down under the inspiration of the Holy Spirit.”
For Holy Mother Church, relying on the faith of the apostolic age, accepts as sacred and canonical the books of the Old and the New Testaments, whole and entire, with all their parts, on the grounds that, written under the inspiration of the Holy Spirit, they have God as their author and have been handed on as such to the Church herself.5
Roman Catholicism’s Bible differs, however, from the Protestant Bible. The Roman Catholic Bible contains the Apocrypha--books contained in the LXX (Greek Old Testament or Septuagint) but not contained in the Hebrew Scriptures. The early church and the Reformers questioned the authority of the Apocryphal books on the basis of their absence from the Hebrew Canon. “Jerome (d. A.D. 420) declared as apocryphal all those writings which stood outside the Hebrew Canon, but in his Vulgate Version he included them according to church practice, though not without some reservations.”6 Jerome’s Latin Vulgate was declared Rome’s official Bible at the Council of Trent in 1546. In doing so, it was therefore canonized by the Catholic Church. The Latin Vulgate Version alone was recognized as authentic by the Catholic Church.
The Vatican Council of 1870 [Vatican I] reaffirmed the declaration of the Council of Trent that “these books of the Old Testament and New Testament are to be received as sacred and canonical, in their integrity, with all their parts, as they are enumerated in the decree of the said council, and are contained in the ancient Latin edition of the Vulgate.”
In the year 1590 Sixtus V issued an edition of the Vulgate which he declared to be final, and prohibited under an anathema the publication of any new editions thereafter unless they should be exactly like that one. However, he died soon after, and scholars found numerous errors in his edition. Two years later a new edition was published under pope Clement VIII, and that is the one in general use today.
The Roman Catholic Douay version of the Bible (New Testament, 1582, and Old Testament, 1609) was made from the Latin Vulgate, as are the Roman Catholic translations into modern languages.7
Rome’s reverence for the Vulgate over the centuries meant that Catholic translations of the Bible were only translations of translations rather than translations of the original Hebrew and Greek manuscripts. Advances in the quality of the original texts gained by the process of textual criticism did not benefit Rome.
The Church seems to have shifted in its position toward the Vulgate according to Vatican II documents.
...suitable and correct translations are [to be] made into various languages, especially from the original texts of the sacred books.8
Sola Scriptura, Indeed!
The Reformers’ commitment to sola scriptura was, no doubt, met with many assaults by the Roman Church. Certainly they were sometimes over zealous in protecting their theology from potential incursions of tradition. The following illustrates the unusual extremes to which they were willing to go to defend sola scriptura.
The Hebrew alphabet originally consisted of consonants only. Few of the vowels had any written notation prior to the age of the Masoretes (who began their work about A.D. 520). At that time, Hebrew was falling into disuse so that people were increasingly less conversant with it. Visible representations of the vowel sounds in the Hebrew Old Testament had become a necessary crutch. The Masoretes did not invent the vowel sounds, but “received” them as part of their tradition: what they did was add signs or “points” to the text as visible representations of the traditional vowel sounds. This pointed Masoretic Hebrew text became the text that the Reformers relied on, and is still the text on which virtually all modern Protestant translations are based.
Some of the Reformers’ successors found themselves embarrassed by these Hebrew points. The points were simply tradition--something that had been handed down. sola scriptura, indeed! The Catholics had their “ancient and vulgate edition,” which was translated from the Hebrew prior to the addition of the vowel points and certified as authentic by the magisterium of the church. The reformed churches, the Catholics insisted, had no comparable certainty.
Some of the Reformers were uncomfortable with this seeming dilemma, and undertook to argue that the points, far from being of recent, man-made origin, had always existed alongside the consonantal letters and were equally inspired by God. The climax of this was reached in 1675 when the Helvetic Consensus Formula provided that no man should be licensed to preach the Gospel without first professing his belief in the divine inspiration of the Hebrew vowel points!!9
Historically, the Roman Catholic Church has forbidden the free use of the Bible by the laity. The Council of Trent reaffirmed the earlier Council of Valencia (1229) with the following:
In as much as it is manifest, from experience, that if the Holy Bible, translated into the vulgar tongue, be indiscriminately allowed to everyone, the temerity of men will cause more evil than good to arise from it; it is, on this point, referred to the judgment of the bishops, or inquisitors, who may, by the advice of the priest or confessor, permit the reading of the Bible translated into the vulgar tongue by Catholic authors, to those persons whose faith and piety, they apprehend, will be augmented, and not injured by it; and this permission they must have in writing.10
Such was the teaching and practice of the Roman Church for centuries. For one to possess or read the Bible in his native tongue without permission in writing from his superior and under the watchful eye of the bishop was a mortal sin, for which absolution could not be granted until the book was delivered to the priest.11
The Church has recently shifted its position regarding the use of the Bible. Vatican II encourages Bible study among the laity.
Access to sacred Scripture ought to be wide open to the Christian faithful.12
...all clerics, particularly priests of Christ and others who, as deacons or catechists, are officially engaged in the ministry of the Word, should immerse themselves in the Scriptures by constant sacred reading and diligent study.
Likewise, the sacred Synod forcefully and specifically exorts all the Christian faithful, especially those who live the religious life, to learn “the surpassing knowledge of Jesus Christ” (Phil. 3:8) by frequent reading of the divine Scriptures. “Ignorance of the Scriptures is ignorance of Christ.” Therefore, let them go gladly to the sacred text itself....13
1. Working with 2 Timothy 3:16, 2 Peter 1:21, and 1 Corinthians 2:13, compose a statement regarding the inspiration of the Bible. Does the usage of Bible passages to validate the inspiration of the Bible constitute circular reasoning?
2. Protestant doctrine rests on the foundation of the 66 books of the Protestant Bible. Upon what basis do we recognize these 66 books as inspired and therefore authoritative?
3. Irenaeus (d. c. A.D. 200) is said to have identified tradition and Scripture as one and the same. Is it reasonable to assume that tradition (that which was given by the apostles), once inscripturated, was replaced by the written documents?
4. Why did the Roman Church prohibit the common use of the Scriptures?
5. What might be the potential result of free access to the Bible for Roman Catholics?
6. How does the Catholic Church’s post-Vatican II position on access to the Bible concern Protestant evangelism of Roman Catholics? How might the Bible be utilized in evangelizing them?
Webster defines tradition as “the process of handing down information, opinions, beliefs, and customs by word of mouth or by example....” Tradition in Catholic theology is that which has been handed down from the apostles.
Christ the Lord...commanded the apostles to preach the Gospel.... This Gospel was to be the source of all saving truth and moral discipline. This was faithhfully done: it was done by the apostles who handed on, by the spoken word of their preaching, by the example they gave, by the institutions they established, what they themselves had received--whether from the lips of Christ, from his way of life and his works, or whether they had learned it at the prompting of the Holy Spirit....
In order that the full and living Gospel might always be preserved in the Church the apostles left bishops as their successors. They gave them “their own position of teaching authority.”
Thus, the apostolic preaching, which is expressed in a special way in the inspired books, was to be preserved in a continuous line of succession until the end of time. Hence, the apostles, in handing on what they themselves had received, warn the faithful to maintain the traditions which they had learned either by word of mouth or by letter....14
The Catechism adds,
This living transmission, accomplished in the Holy Spirit, is called Tradition, since it is distinct from Sacred Scripture, though closely connected to it. Through Tradition, “the Church, in her doctrine, life, and worship perpetuates and transmits to every generation all that she herself is, all that she believes.” “The sayings of the Fathers are a witness to the life-giving presence of this Tradition, showing how its riches are poured out in the practice and life of the Church, in her belief and her prayer.”15
Roman Catholic Tradition then is the apostles’ preaching, example, and institutions passed down through their successor bishops and expressed in the life of the Church. This Tradition is said to be living in that the Holy Spirit maintains the continuity of the unwritten, apostolic Gospel in the Church, and provides growth in insight into the Tradition through its expression in the lives and worship of the faithful.
Catholic theologian Avery Dulles explains,
It had become common, especially since the Counter-Reformation, to think of tradition objectively, as a collection of truths communicated to the apostles and preserved in the church. Without rejecting this notion, contemporary Catholicism shows a deeper awareness that tradition cannot be adequately understood as a body of explicit teaching. Many doctrines are contained in a merely implicit way in tradition considered as an activity or process whereby faith is expressed and transmitted.16
So, Tradition is not simply a body of truths, but is a “process whereby faith is expressed and transmitted.” The expression of the Roman Catholic faith collectively by the faithful continually elucidates the Tradition in such a way that previously unseen elements of its content become unobscured. In this way, insight into the Tradition grows,
The Tradition that comes from the apostles makes progress in the Church, with the help of the Holy Spirit. There is a growth in insight into the realities and words that are being passed on. This comes about in various ways. It comes through the contemplation and study of believers who ponder these things in their hearts. It comes from the intimate sense of spiritual realities which they experience. And it comes from the preaching of those who have received, along with their right of succession in the episcopate, the sure charism of truth. Thus, as the centuries go by, the Church is always advancing towards the plenitude of divine truth, until eventually the words of God are fulfilled in her.17
McCarthy comments about this growth in insight,
Since what the Church does reflects what the Church believes, the universal practice of the Church is also considered a reliable witness to the Roman Catholic faith.18
“The sensus fidei refers to the instinctive sensitivity and discrimination which the members of the Church possess in matters of faith.”19
The holy People of God shares also in Christ’s prophetic office: It spreads abroad a living witness to him, especially by a life of faith and love and by offering to God a sacrifice of praise, the fruit of lips praising his name. The whole body of the faithful who have an annointing that comes from the holy one cannot err in matters of belief. This characteristic is shown in the supernatural appreciation of the faith (sensus fidei) of the whole people, when “from the bishops to the last of the faithful” they manifest a universal consent in matters of faith and morals. By this appreciation of the faith, aroused and sustained by the Spirit of truth, the People of God, guided by the sacred teaching authority (magisterium), and obeying it, receives not the mere word of men, but truly the word of God, the faith once for all delivered to the saints. The People unfailingly adheres to this faith, penetrates it more deeply with right judgment, and applies it more fully in daily life.20
Catholic theology holds that no further revelation is to be expected prior to the return of Christ. The sacred deposit is complete, though not yet fully understood. The significance of the Word of God will be increasingly understood over the course of time.
...no new public revelation is to be expected before the glorious manifestation of our Lord Jesus Christ. Yet even if Revelation is already complete, it has not been made completely explicit; it remains for Christian faith gradually to grasp its full significance over the course of the centuries.21
...the Roman Church...denies that it formulates any new doctrines at all. Rather it insists that in ex cathedra pronouncements the Holy Spirit enables the pope to draw out and proclaim what belonged to the original revelation.22
1. What is meant by the concept of “objective truth?” What are the dangers of defining doctrine on the basis of truth that is not objective?
2. How accessable is the Catholic “Word of God?”
3. How is “growth in insight” validated in the case of non-objective truth?
4. Based on the Roman Catholic understanding of Tradition, would it be true that the practice of the Church at any given time accurately reflects the Gospel of Christ? Can the Church become heretical?
5. Which of the two, Tradition and the Bible, would seem to be more encompassing? What could this imply about the authority of Tradition versus that of the Bible?
The sacred deposit, Scripture and Tradition, were entrusted by the apostles to the whole Church. The responsibility for interpreting the sacred deposit, however, lies with the Magisterium--the bishops headed by the Bishop of Rome, the Pope. The bishops and the Pope are formally considered to be the apostles’ successors.
This sacred synod [Vatican II], following in the steps of the First Vatican Council, teaches and declares with it that Jesus Christ, the eternal pastor, set up the holy Church by entrusting the apostles with their mission as he himself had been sent by the Father (cf. Jn. 20:21). He willed that their successors, the bishops namely, should be the shepherds in his Church until the end of the world. In order that the episcopate itself, however, might be one and undivided he put Peter at the head of the other apostles, and in him he set up a lasting and visible source and foundation of the unity both of faith and communion. This teaching concerning the institution, the permanence, the nature and import of the sacred primacy of the Roman Pontiff and his infallible teaching office, the sacred synod proposes anew to be firmly believed by all the faithful, and, proceeding undeviatingly with this same undertaking, it proposes to proclaim publicly and enunciate clearly the doctrine concerning bishops, successors of the apostles, who together with Peter’s successor, the Vicar of Christ and the visible head of the whole Church, direct the house of the living God.23
That divine mission [the spread of the Gospel], which was committed by Christ to the apostles, is destined to last until the end of the world (cf. Mt. 28:20), since the Gospel, which they were charged to hand on, is, for the Church, the principle of all its life for all time. For that very reason the apostles were careful to appoint successors in this hierarchically constituted society.24
In order to fulfill such exalted functions [those ecclesiastical functions of the bishops], the apostles were endowed by Christ with a special outpouring of the Holy Spirit coming from them (cf. Acts 1:8; 2:4; Jn. 20:22-23), and, by the imposition of hands (cf. 1 Tim. 4:14; 2 Tim. 1:6-7), they passed on to their auxiliaries the gift of the Spirit, which is transmitted down to our day through episcopal consecration.25
Hence, the Roman Catholic Church is said to be apostolic “because she is founded on the apostles,” and “continues to be taught, sanctified, and guided by the apostles...through their successors.”26
...the task of giving an authentic interpretation of the Word of God, whether in its written form or in the form of Tradition, has been entrusted to the living teaching office of the Church alone. Its authority in this matter is exercised in the name of Jesus Christ. Yet this Magisterium is not superior to the Word of God, but is its servant. It teaches only what has been handed on to it. At the divine command and with the help of the Holy Spirit, it listens to this devotedly, guards it with dedication and expounds it faithfully. All that it proposes for belief as being divinely revealed is drawn from this single deposit of faith.27
This means that the task of interpretation has been entrusted to the bishops in communion with the successor of Peter, the Bishop of Rome.28
Avery Dulles adds,
Since revelation is public, the church requires a way of publicly proclaiming the doctrine that expresses or safeguards that revelation. Catholics find evidence in the New Testament that Christ commissioned Peter and the apostles with the responsibility of overseeing the life and witness of the church. The pope and the other bishops are regarded as successors, respectively, of Peter and the other apostles. One of their most important tasks is to keep the church in the truth of the Gospel by proclaiming sound doctrine and condemning doctrinal deviations. In this function the hierarchy constitutes the church’s official teaching body, or magisterium.29
The Pope, a word which comes from a Latin term meaning father, is the Bishop of Rome and the head of the Roman Catholic Church. According to Boettner, at his coronation, the Pope is triple crowned as the Father of Princes and Kings, Ruler of the World, and Vicar of our Savior Jesus Christ.30 Later documents (i.e. Vatican II) emphasize the Pope’s title as Vicar of Christ and his supreme ecclesiastical authority.
...the Roman Pontiff, by reason of his office as Vicar of Christ, namely, and as pastor of the entire Church, has full, supreme, and universal power over the whole Church, a power which he can always exercise unhindered.
The Lord made Peter alone the rock-foundation and the holder of the keys of the Church (cf. Mt. 16:18-19), and constituted him shepherd of his whole flock (cf. Jn. 21:15 ff.). It is clear, however, that the office of binding and loosing which was given to Peter (Mt. 16:19), was also assigned to the college of the apostles united to its head (Mt. 18:18; 28:16-20).31
According to the Catechism,
The “power of the keys” designates authority to govern the house of God, which is the Church. Jesus, the Good Shepherd, confirmed this mandate after his Resurrection: “Feed my sheep.” The power to “bind and loose” connotes the authority to absolve sins, to pronounce doctrinal judgments, and to make disciplinary decisions in the Church.32
The infallibility of the Pope has already been mentioned above. Vatican II addresses papal infallibility, which extends to the college of bishops when they exercise the supreme Magisterium.
The Roman Pontiff...enjoys this infallibility in virtue of his office, when, as supreme pastor and teacher of all the faithful...he proclaims in an absolute decision a doctrine pertaining to faith or morals. For that reason his definitions are said to be irreformable by their very nature and not by reason of the assent of the Church, in as much as they were made with the assistance of the Holy Spirit promised to him in the person of blessed Peter himself; and as a consequence they are in no way in need of the approval of others, and do not admit of appeal to any other tribunal. For in such a case the Roman Pontiff does not utter a pronouncement as a private person, but rather does he expound and defend the teaching of the Catholic faith as the supreme teacher of the universal Church, in whom the Church’s charism of infallibility is present in a singular way.33
Dulles further explains,
When Catholics speak of the infallibility of the Magisterium they mean that in certain specified acts the popes and bishops, teaching doctrine concerning faith and morals in a way that binds the whole church, are divinely protected from falling into error. ...the pope can teach infallibly when, in his capacity as successor of Peter (ex cathedra), he proclaims by a definitive act some doctrine to be held by all the faithful on the basis of divine revelation.34
1. What biblical support exists for the concept of apostolic succession? How does Hebrews 5:4-6 and 1 Peter 2:9 inform this?
2. How important is the concept of apostolic succession to the structure, continuity and claim to authority of the Roman Catholic Church?
3. Vatican II articulates the subservience of the Magisterium to the Word of God. At the same time, the Magisterium is vested with the sole authority to interpret it. What are the potential dangers of the Magisterium’s authority?
4. How would you respond to Roman Catholicism’s usage of Mt. 16:18-19 and John 21:15ff to support the primacy of Peter? Provide an alternative interpretation of these passages.
5. What conditions would be required for infallibility to apply to a statement from the Vatican? Would documents such as Vatican II and the Catechism be considered infallible?
There was a time when every Christian was pleased to identify with the catholic church--catholic with a small “c,” that is. Following Pentecost, the gospel spread rapidly. Despite seasons of intense and violent persecution, pockets of believers emerged throughout the Roman Empire. These early Christians held to a common faith and enjoyed a God-given affinity wherever they met. Paul’s teaching of the church as one body made up of all true believers provided a theological understanding of this new relationship (1 Corinthians 12:12-31).
Early Christians used the term catholic, a Greek word meaning concerning the whole, to describe this worldwide nature of the church. When early Christians referred to the catholic faith, they were speaking of the faith of the whole or universal church. The oldest document containing the term is a letter by Ignatius from the early second century. He wrote, “Wherever Jesus Christ is, there is the catholic church.” In the first three centuries, “the catholic church” referred to all believers holding to the same faith throughout the world.
With such a noble heritage, it is not surprising that today not only the Roman Catholic Church but most Christian denominations claim to hold to the catholic faith--that is, the faith of the whole church in apostolic times. The distinguishing mark of those identified as Roman Catholics is submission to the Pope, the Bishop of Rome, as Christ’s representative on earth. Nevertheless, the Church rarely refers to itself as the Roman Catholic Church. It prefers to call itself the Catholic Church so as not to limit in any way its claim to universal jurisdiction as the one, holy, catholic, and apostolic church.35
The Catholic Church is referred to as Mother.
It is the Church that believes first, and so bears, nourishes, and sustains my faith.36
Salvation comes from God alone; but because we receive the life of faith through the Church, she is our mother: “We believe the Church as the mother of our new birth, and not in the Church as if she were the author of our salvation.” Because she is our mother, she is also our teacher in the faith.37
She bears in herself and administers the totality of the means of salvation.38
Entrance into the Catholic Church is necessary for salvation since “all salvation comes from Christ the Head through the Church which is his body.”39 Though salvation is administered through the Church, Roman Catholic theology would not think of the Church as a mediator between man and God. Instead, the Church is regarded as “a visible organization through which [Christ] communicates truth and grace to all men.”40
1. How do you understand the phrase, “We believe the Church as the mother of our new birth”?
2. Is the church prescriptive to or descriptive of our salvation? What role does the church play in our conversion?
3. Catholic theology rejects the concept of Church as mediator for that of Church as communicator of truth and grace. Is there a measurable difference? What is a mediator? Does the concept of Church as sacrament [life-giving power from Christ (Catechism, 1110)] in Post-Vatican II theology imply mediation?
Protestant theology recognizes the visible church (the church on earth at a point in time) and the universal church (all New Testament saints for all of time, inclusive of those in heaven and on earth). Saints presently residing in heaven are understood as distinct from those presently residing on earth in terms of activity and relationship. Catholic theology, however, recognizes a continuity between the faithful of all time regardless of their state of being. “All, indeed, who are of Christ and who have his Spirit form one Church and in Christ cleave together.”41 Some Christians are presently on earth, some are being purified in Purgatory, and others are in heaven. Regardless of their state of being, they continue to contribute to or benefit from one another.
The Church faithful are those who embrace the doctrine of the Church, submit to the hierarchy, and enter into the sacramental system.
Fully incorporated into the Church are those who, possessing the Spirit of Christ, accept all the means of salvation given to the Church together with her entire organization, and who--by the bonds constituted by the profession of faith, the sacraments, ecclesiastical government, and communion--are joined in the visible structure of the Church of Christ, who rules her through the Supreme Pontiff and the bishops. Even though incorporated into the Church, one who does not however persevere in charity is not saved.42
The popular and theological use of the term saint in Catholic theology refers to those people who have lived their earthly life, died, and are now enjoying heaven.
...the union of the wayfarers [those who remain on earth] with the brethren who sleep in the peace of Christ is in no way interrupted, but on the contrary, according to the constant faith of the Church, this union is reinforced by an exchange of spiritual goods. Being more closely united to Christ, those who dwell in heaven fix the whole Church more firmly in holiness, add to the nobility of the worship that the Church offers to God here on earth, and in many ways help in a broader building up of the Church (cf. 1 Cor. 12:12-27). Once received into their heavenly home and being present to the Lord (cf. 2 Cor. 5:8), through him and with him and in him they do not cease to intercede with the Father for us, as they proffer the merits which they acquired on earth through the one mediator between God and men, Christ Jesus (cf. 1 Tim. 2:5), serving God in all things and completing in their flesh what is lacking in Christ’s afflictions for the sake of his Body, that is, the Church (cf. Col. 1:24). So by their brotherly concern is our weakness greatly helped.43
The witnesses who have preceded us into the kingdom, especially those whom the Church recognizes as saints, share in the living tradition of prayer by the example of their lives, the transmission of their writings, and their prayer today. They contemplate God, praise him and constantly care for those whom they have left on earth. When they entered into the joy of their Master, they were “put in charge of many things.” Their intercession is their most exalted service to God’s plan. We can and should ask them to intercede for us and for the whole world.44
In the veneration of the saints, Roman Catholicism sees a way to draw the faithful toward ever greater exercise of charity and closeness to Christ.
The Church has always believed that the apostles and Christ’s martyrs, who gave the supreme witness of faith and charity by the shedding of their blood, are closely united with us in Christ; she has always venerated them, together with the Blessed Virgin Mary and the holy angels, with a special love and has asked piously for the help of their intercession. Soon there were added to these others who had chosen to imitate more closely the virginity and poverty of Christ, and still others whom the outstanding practice of the Christian virtues and the wonderful graces of God recommended to the pious devotion and imitation of the faithful.45
Catholicism distinguishes veneration from worship.
The Christian veneration of images is not contrary to the first commandment which proscribes idols. Indeed, “the honor rendered to an image passes to its prototype,” and “whoever venerates an image venerates the person portrayed in it.” The honor paid to sacred images is a “respectful veneration,” not the adoration due to God alone: 46
Religious worship is not directed to images in themselves, considered as mere things, but under their distinctive aspect as images leading us on to God incarnate. The movement toward the image does not terminate in it as image, but tends toward that whose image it is.
Purgatory is the place of final purification, and is a logically essential doctrine to Roman Catholicism. Heaven is the place for only those who have died in God’s grace and friendship and who have been perfectly purified. Yet, many of the Faithful die in God’s grace, but are not completely purified at the moment of their death. Because they have died in God’s grace they are assured of eventual entrance into heaven, but they must be completely purified first. Purgatory provides the place of purification between life on earth and life in heaven for the faithful who have died in grace. Purgatory is distinct from the punishment of those who are destined for hell.
In full consciousness of this communion of the whole Mystical Body of Jesus Christ, the Church in its pilgrim members, from the very earliest days of the Christian religion, has honored with great respect the memory of the dead; and, “because it is a holy and wholesome thought to pray for the dead that they may be loosed from their sins” (2 Mac. 12:46) she offers her suffrages for them.47
All who die in God’s grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven.48
In the communion of saints, “a perennial link of charity exists between the faithful who have already reached their heavenly home, those who are expiating their sins in purgatory and those who are still pilgrims on earth. Between them there is, too, an abundant exchange of all good things.” In this wonderful exchange, the holiness of one profits the others, well beyond the harm that the sin of one could cause others. Thus recourse to the Communion of saints lets the contrite sinner be more promptly and efficaciously purified of the punishments for sin.
We also call these spiritual goods of the communion of saints the Church’s treasury, which is “not the sum total of the material goods which have accumulated during the course of the centuries. On the contrary the ‘treasury of the Church’ is the infinite value, which can never be exhausted, which Christ’s merits have before God. They were offered so that the whole of mankind could be set free from sin and attain communion with the Father. In Christ, the Redeemer himself, the satisfactions and merits of his Redemption exist and find their efficacy.”
“This treasury includes as well the prayers and good works of the Blessed Virgin Mary. They are truly immense, unfathomable, and even pristine in their value before God. In the treasury, too, are the prayers and good works of all the saints, all those who have followed in the footsteps of Christ the Lord and by his grace have made their lives holy and carried out the mission the Father entrusted to them. In this way they attained their own salvation and at the same time cooperated in saving their brothers in the unity of the Mystical Body.”49
1. In Protestant theology, are the saints in heaven acting in any way in behalf of those on earth?
2. What biblical evidence exists to support the Catholic concept of communion of the saints? Does Hebrews 12:1 support this? If not, how would you interpret Hebrews 12:1?
3. What would be a Protestant description of a faithful believer? Provide scriptural support.
4. To what do Catholic documents refer when they use the term charity?
5. To whom does the New Testament refer when it uses the term saint? What are the implications of this New Testament use of saint with respect to eternal security?
6. How do you understand the phrase “they proffer the merits which they acquired on earth through...Christ”?
7. What biblical evidence exists to explain the activity of the heavenly church at the present time? Is there any biblical evidence to suggest that the heavenly saints can hear the prayers of the earthly pilgrims?
8. Explain the concept of veneration. How exactly does it differ from worship? How might veneration and worship become indistinguishable in the minds of Church-goers?
9. How do you think “perfect purity” would be quantified? Is it possible from a biblical point of view for a person to die in a perfectly purified state and therefore escape Purgatory?
10. If Christ’s redemption is truly efficacious, what benefit are the contributions of Mary and the saints to the treasury?
11. How do you understand the phrase “they attained their own salvation”? To what does this refer?
Mariology has its beginnings with the angel Gabriel’s statements to Mary recorded in Luke 1:26-38. There Mary was greeted as “you who are highly favored” (NIV), and was told that she would bear the Son of God. Mary responded with great faith, “I am the Lord’s servant, may it be done to me as you have said.” Because of her special position and her faith, Mary is reverenced first among the saints. She is also hailed as a type of the redeemed and purified Church. Over the centuries an extensive theology has grown up around Mary.
To become the mother of the Savior, Mary “was enriched by God with gifts appropriate to such a role.” The angel Gabriel at the moment of the annunciation salutes her as “full of grace.” In fact, in order for Mary to be able to give the free assent of her faith to the announcement of her vocation, it was necessary that she be wholly borne by God’s grace.50
Through the centuries the Church has become ever more aware that Mary, “full of grace” through God, was redeemed from the moment of her conception. That is what the dogma of the Immaculate Conception confesses, as Pope Pius IX proclaimed in 1854:51
The most Blessed Virgin Mary was, from the first moment of her conception, by a singular grace and privilege of almighty God and by virtues of the merits of Jesus Christ, Savior of the human race, preserved immune from all stain of original sin.
Called in the Gospels “the mother of Jesus,” Mary is acclaimed by Elizabeth, at the prompting of the Spirit and even before the birth of her son, as “the mother of my Lord.” In fact, the One whom she conceived as man by the Holy Spirit, who truly became her Son according to the flesh, was none other than the Father’s eternal Son, The second person of the Holy Trinity. Hence the Church confesses that Mary is truly “Mother of God” (Theotokos).52
The deepening of faith in the virginal motherhood led the Church to confess Mary’s real and perpetual virginity even in the act of giving birth to the Son of God made man. In fact, Christ’s birth “did not diminish his mother’s virginal integrity but sanctified it.” And so the liturgy of the Church celebrates Mary as...the “Ever-Virgin.”53
Against this doctrine the objection is sometimes raised that the Bible mentions brothers and sisters of Jesus. The Church has always understood these passages as not referring to other children of the Virgin Mary. In fact James and Joseph, “brothers of Jesus,” are the sons of another Mary, a disciple of Christ, whom St. Matthew significantly calls “the other Mary.” They are close relations of Jesus, according to the Old Testament expression.54
Finally the Immaculate Virgin, preserved free from all stain of original sin, when the course of her earthly life was finished, was taken up body and soul into heavenly glory, and exalted by the Lord as Queen over all things, so that she might be the more fully conformed to her Son, the Lord of lords and conqueror of sin and death.55
The Assumption of the Blessed Virgin is a singular participation in her Son’s Resurrection and an anticipation of the resurrection of other Christians....56
Mary...devoted herself totally, as a handmaid of the Lord, to the person and work of her Son, under and with him, serving the mystery of redemption.... Therefore, the Fathers see Mary not merely as passively engaged by God, but as freely cooperating in the work of Man’s salvation through faith and obedience. For, as St. Irenaeus says, she “being obedient, became the cause of salvation for herself and for the whole human race.”57
In the public life of Jesus Mary appears prominently; at the very beginning when at the marriage feast of Cana, moved with pity, she brought about by her intercession the beginning of miracles of Jesus the Messiah. ...the Blessed Virgin advanced in her pilgrimage of faith, and faithfully preserved in her union with her son unto the cross, where she stood, in keeping with the divine plan, enduring with her only begotten Son the intensity of his suffering, associated herself with his sacrifice in her mother’s heart, and lovingly consented to the immolation of this victim which was born of her.58
After her Son’s Ascension, Mary “aided the beginnings of the Church by her prayers.” In her association with the apostles and several women, “we also see Mary by her prayers imploring the gift of the Spirit....59
In the words of the apostle there is but one mediator: “for there is but one God and one mediator of God and men, the man Christ Jesus, who gave himself a redemption for all” (1 Tim. 2:5-6). But Mary’s function as mother of men in no way obscures or diminishes this unique mediation of Christ, but rather shows its power.60
She conceived, brought forth, and nourished Christ, she presented him to the Father in the temple, shared her Son’s sufferings as he died on the cross. Thus, in a wholly singular way she cooperated by her obedience, faith, hope, and burning charity in the work of the Savior in restoring supernatural life to souls. For this reason she is a mother to us in the order of grace.61
Taken up to heaven she did not lay aside this saving office but by her manifold intercession continues to bring us the gifts of eternal salvation. By her maternal charity, she cares for the brethren of her Son, who still journey on earth surrounded by dangers and difficulties, until they are led into their blessed home. Therefore the Blessed Virgin is invoked in the Church under the titles of Advocate, Helper, Benefactress, and Mediatrix. This however, is so understood that it neither takes away anything nor adds anything to the dignity and efficacy of Christ the one Mediator.62
In dealing with the concept of Mediatrix, S. Lewis Johnson provides the following background and application which augments the Vatican II statements above:
Since the practice of praying to the saints increased during the Middle Ages, it is not surprising that Mary became especially popular. Jesus came to stand for the the stern, forbidding and unapproachable judge. The faithful were pointed to Mary, the compassionate mother who would act as mediator for them. The period of time from Trent to the French Revolution was preeminently the time of the defining of the compassionate mediation of Mary, principally in reaction against the Reformation, Jansenism, and eighteenth-century rationalism. A leader in the development of the sense of Mary as the compassionate Mediatrix was Alphonsus Liguori, a leading Italian moral theologian, who wrote many devotional and mystical works in praise of the Sacred Heart of Jesus and of Mary as “semi-divine mediatrix.” In his work on the glories of Mary he said, “God wants all graces to come by the hand of Mary.”
Leo XIII in an encyclical in 1891 strongly affirmed Mary’s mediation: “Nothing is bestowed on us except through Mary, as God himself wills. Therefore as no one can draw near to the supreme Father except through the Son, so also one can scarcely draw near to the Son except through his mother.” Vatican II reaffirmed Mary’s role as mediatrix, although warning against in any way limiting the dignity and efficacy of Christ as the one mediator.63
But while in the most Blessed Virgin the Church has already reached that perfection whereby she exists without spot or wrinkle (cf. Eph. 5:27), the faithful still strive to conquer sin and increase in holiness. And so they turn their eyes to Mary who shines forth to the whole community of the elect as the model of virtues. Devoutly meditating on her and contemplating her in the light of the Word made man, the Church reverently penetrates more deeply into the great mystery of the Incarnation and becomes more and more like her spouse.64
Mary is venerated in the Church with a degree of devotion which is greater than that given to the saints, but which is less than that reserved for divinity. This degree of honor, known as hyperdulia is reserved for Mary alone. McCarthy explains,
The most common way in which Catholics venerate Mary is by saying the Rosary. Considered by the Church an “epitome of the whole Gospel,” it is a series of prayers counted on a string of beads. These are arranged in groups of ten small beads separated by one large bead. There are five sets of these decades. On the large bead, the Our Father or Lord’s Prayer is said. On each of the ten small beads, Catholics pray the Hail Mary:65
Hail Mary, full of grace, the Lord is with thee. Blessed art thou among women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners now and at the hour of our death. Amen.
1. Using a concordance, trace the life of Mary, the mother of Jesus, through the New Testament. Compare and contrast your understanding of the life and significance of Mary from the New Testament with Roman Catholic theology.
2. How would you interpret Luke 1:28? Does this verse imply that the angel recognized Mary as possessing some unique grace?
3. How do you explain Mary’s gracious response and faithfulness to the unique revelation she received and the unique task which she was elected to undertake? Was Mary given the opportunity to refuse cooperation?
4. Explain in your own words the meaning of Immaculate Conception. Is there any scriptural support for this doctrine? Is this doctrine a reasonable and necessary theological conclusion?
5. What potential theological difficulties result from the doctrine of Mary as mother of God?
6. Hw do you understand the Bible’s references to brothers and sisters of Jesus? What is the value to the Church in dogmatizing perpetual virginity?
7. Would you consider the dogma of the Assumption a significant advance in Catholic theological development or simply a reasonable result of the Immaculate Conception? Explain.
8. How well does the concept of Mary’s cooperation in the work of salvation square with the New Testament?
9. In your opinion, do the Vatican II statements (footnoted as 26, 27, 28) dispel the mediation of Mary?
10. Provide illustrations of Mary perceived as “Mother in the Order of Grace” from the contemporary Catholic scene.
Vatican II’s Dignitatis Humanae articulated the Church’s position regarding the social and civil liberty of individuals and communities in religious matters. The purpose of the document was to affirm constitutional religious liberty on the basis of human dignity. Freedom of religious practice in society is viewed as a God-endowed right, and should therefore be exempt from civil restriction.
It is in accordance with their dignity that all men, because they are persons, that is, beings endowed with reason and free will and therefore bearing personal responsibility, are both impelled by their nature and bound by a moral obligation to seek the truth, especially religious truth. They are also bound to adhere to the truth once they come to know it and direct their whole lives in accordance with the demands of truth. But men cannot satisfy this obligation in a way that is in keeping with their own nature unless they enjoy both psychological freedom and immunity from external coercion.66
In an atmosphere that is free from coercion, men are obligated to “seek the truth.”
The search for truth, however, must be carried out in a manner that is appropriate to the dignity of the human person and his social nature, namely, by free enquiry with the help of teaching or instruction, communication and dialogue. It is by these means that men share with each other the truth they have discovered, or think they have discovered, in such a way that they help one another in the search for truth.67
But, “seeking the truth” is in no way to be understood as license to religious pluralism.
...while the religious freedom which men demand in fullfilling their obligation to worship God has to do with freedom from coercion in civil society, it leaves intact the traditional Catholic teaching on the moral duty of individuals and societies towards the true religion and the one Church of Christ.68
Religious liberty proposed for individuals is similarly proposed for communities.
The freedom or immunity from coercion in religious matters which is the right of individuals must also be accorded to men when they act in community.
...these groups have a right to immunity so that they may organize themselves according to their own principles. They must be allowed to honor the supreme Godhead with public worship, help their members to practice their religion and strengthen them with religious instruction, and promote institutions in which members may work together to organize their own lives according to their religious principles.
Religious communities have the further right not to be prevented from publicly teaching and bearing witness to their beliefs by the spoken or written word.69
Religious liberty produces an atmosphere in which humans are free to embrace the Church.
...the principle of religious liberty contributes in no small way to the development of a situation in which men can without hindrance be invited to the Christian faith, embrace it of their own free will and give it practical expression in every sphere of their lives.70
1. What opportunities for evangelism among Roman Catholics are opened as a result of Dignitatis Humanae?
2. Are humans “impelled by their nature to seek the truth”? How does this square with Romans 1:18-20?
3. Would you consider this document (Dignitatis Humanae) to be granting Catholics freedom of religious inquiry?
4. In keeping with Dignitatis Humanae how should the Catholic hierarchy view the Protestant movement?
5. What purpose or end result does the Church see in religious liberty?
The Roman Church’s Decree on Ecumenism articulates her desire for the restoration of unity among all Christians. The document, Unitatis Redintegratio, expresses an attitude of inclusiveness. No longer are Protestants considered condemned; rather, they are seen as separated brethren. Protestants are now regarded as Christians who are in “imperfect communion” with the Catholic Church. The objective of the Church’s ecumenical dialogue is to gather all Christians back into the Catholic Church. The document begins by explaining the need for an ecumenical movement.
In this one and only church of God from its very beginnings there arose certain rifts, which the Apostle strongly censures as damnable. But in subsequent centuries much more serious dissensions appeared and large communities became separated from full communion with the Catholic Church--for which, often enough, men of both sides were to blame. However, one cannot charge with the sin of the separation those who at present are born into these communities and in them are brought up in the faith of Christ, and the Catholic Church accepts them with respect and affection as brothers. For men who believe and have been properly baptized are put in some, though imperfect, communion with the Catholic Church.71
Nevertheless, our separated brethren, whether considered as individuals or as communities and Churches, are not blessed with that unity which Jesus Christ wished to bestow...72
Next, the concept of ecumenism is defined.
The term “ecumenical movement” indicates the initiatives and activities encouraged and organized, according to the various needs of the Church and as opportunities offer, to promote Christian unity. These are: first, every effort to avoid expressions, judgments and actions which do not represent the condition of our separated brethren with truth and fairness and so make mutual relations with them more difficult. Then, dialogue between competent experts from different Churches and communities... Through such dialogue everyone gains a truer knowledge and more just appreciation of the teaching and religious life of both communities. In addition, these communions engage in that more intensive cooperation in carrying out any duties for the common good of humanity which are demanded by every Christian conscience. They also come together for common prayer, where this is permitted.73
The Council expects the ecumenical movement to produce Christian unity.
The results will be that, little by little, as the obstacles to perfect ecclesiastical communion are overcome, all Christians will be gathered, in a common celebration of the Eucharist, into the unity of the one and only Church....74
Unitatis Redintegratio provides several criteria for implementing the ecumenical movement by the Church. First, the Church is called to interior renewal, a change of heart and holiness of life. Second, ecumenical prayer services “for unity” are desired. Worship in common, however, is not encouraged. In addition to these, the document adds,
We must become familiar with the outlook of our separated brethren. Study is absolutely required for this, and it should be pursued in fidelity to the truth and with a spirit of goodwill.75
The principal schisms within the Church with which the document deals include the separation of the Eastern Church in the twelfth century and the Reformation in the sixteenth century. Regarding the Protestant church the document states,
Our thoughts are concerned first of all with those Christians who openly confess Jesus Christ as God and Lord and as the only mediator between God and man.... We are indeed aware that there exist considerable differences from the doctrine of the Catholic Church even concerning Christ the Word of God made flesh and the work of Redemption, and thus concerning the mystery and ministry of the Church and the role of Mary in the work of salvation.76
Though the Protestant church embraces baptism, the beginning point in Catholic theology, the absence of the other sacraments produces the imperfect communion which the separated brethren have with Catholics.
By the sacrament of Baptism, whenever it is properly conferred in the way the Lord determined and received with the proper dispositions of soul, man becomes...reborn to a sharing of the divine life...
Baptism, therefore, constitutes the sacramental bond of unity existing among all who through it are reborn. But baptism, of itself, is only a beginning, a point of departure, for it is wholly directed toward the acquiring of fullness of life in Christ.77
What access is granted to Roman Catholics as a result of the ecumenism decree? What openings for evangelism by Protestants does the decree provide?
1. What potential does Catholic inquiry into Protestant doctrine hold for evangelism of Roman Catholics?
2. In a word, what crucial doctrine has the Catholic Church concluded to be the basis of the schism between Catholicism and Protestantism? Explain.
3. Explain in your own words the reason that the Church refers to Protestants as separated brethren in “imperfect communion.”
Nostra Aetate, Vatican II’s Declaration on the Relation of the Church to Non-Christian Religions, articulates the Church’s desire to initiate dialogue with non-Christian religions.
...there is found among different peoples a certain awareness of hidden power, which lies behind the course of nature and the events of human life. At times there is present even a recognition of a supreme being, or still more of a Father. This awareness and recognition results in a way of life that is imbued with a deep religious sense. The religions which are found in more advanced civilizations endeavor by way of well-defined concepts and exact language to answer these questions.
The Catholic Church rejects nothing of what is true and holy in these religions. She has a high regard for the manner of life and conduct, the precepts and doctrines which, although differing in many ways from her own teaching, nevertheless often reflect a ray of that truth which enlightens all men. Yet she proclaims and is duty bound to proclaim without fail, Christ who is the way, the truth and the life (Jn.14:6).78
The document focuses upon two groups, Muslims and Jews.
The Church has also a high regard for the Muslims. They worship God, who is one, living and subsistent, merciful and almighty, the creator of heaven and earth, who has also spoken to men. They strive to submit themselves without reserve to the hidden decrees of God, just as Abraham submitted himself to God’s plan, to whose faith Muslims eagerly link their own. Although not acknowledging him as God, they venerate Jesus as prophet, his virgin mother they also honor, and even at times devoutly invoke. Further, they await the day of judgment and the reward of God following the resurrection of the dead.79
Lumen Gentium adds,
...the plan of salvation also includes those who acknowledge the Creator, in the first place amongst whom are the Moslems...80
Nostra Aetate also references the Jews specifically. However, the quote which follows is taken from the Catechism and augments what is stated in Nostra Aetate.
When she delves into her own mystery, the Church, the people of God in the New Covenant, discovers her link with the Jewish People, “the first to hear the word of God.” The Jewish faith, unlike other non-Christian religions, is already a response to God’s revelation in the Old Covenant. To the Jews “belong the sonship, the glory, the covenants, the giving of the law, the worship, and the promises; to them belong the patriarchs, and of their race, according to the flesh, is the Christ”; “for the gifts and the call of God are irrevocable.”81
1. In what ways does this document present a position of limited universalism?
2. Does the Catholic Church regard Muslims and Jews as included among those who will be saved? If so, what is the basis of this position?
Roman Catholic salvation theology is driven by two defining tenets: first, man has been wounded by sin, and second, justification is incomplete without ultimate sanctification. With the help of divine grace, sin’s wounds must be overcome and a life of charity must be produced. Only then is justification assured. Sanctification has been assimilated into justification in Catholic theology and thinking, so that as Catholics cooperate toward sanctification they increase their justification. This, of course, runs counter to the Protestant doctrine of sola fide.
A theological understanding of man’s condition outside of Christ, in his sinful state, informs one’s approach to the doctrine of justification. Man’s role in his own salvation is affected by the state that sin has left him in. If man is dead in sin, then there is presumably nothing he can do about his own salvation. He is dependant upon God. If instead he has only been injured by sin, then he may contain within himself the necessary resources to recover from sin’s wound.
The whole human race is in Adam “as one body of one man.” By this “unity of the human race” all men are implicated in Adam’s sin, as all are implicated in Christ’s justice. Still, the transmission of original sin is a mystery that we cannot fully understand. But we do know by Revelation that Adam had received original holiness and justice82 not for himself alone, but for all human nature. By yielding to the tempter, Adam and Eve committed a personal sin, but this sin affected the human nature that they would then transmit in a fallen state. It is a sin which will be transmitted by propagation to all mankind, that is, by the transmission of a human nature deprived of original holiness and justice. And that is why original sin is called “sin” only in an analogical sense: it is a sin “contracted” and not “committed”--a state and not an act.83
Although it is proper to each individual, original sin does not have the character of a personal fault in any of Adam’s descendants. It is a deprivation of original holiness and justice, but human nature has not been totally corrupted: it is wounded in the natural powers proper to it; subject to ignorance, suffering, and the dominion of death; and inclined to sin--an inclination to evil that is called “concupiscence.” Baptism, by imparting the life of Christ’s grace, erases original sin and turns a man back toward God, but the consequences for nature, weakened and inclined to evil, persist in man and summon him to spiritual battle.84
The Church’s teaching on the transmission of original sin was articulated more precisely in the fifth century, especially under the impulse of St. Augustine’s reflections against Pelagianism, and in the sixteenth century, in opposition to the Protestant Reformation. Pelagius held that man could, by the natural power of free will and without the necessary help of God’s grace, lead a morally good life; he thus reduced the influence of Adam’s fault to bad example. The first Protestant reformers, on the contrary, taught that original sin has radically perverted man and destroyed his freedom; they identified the sin inherited by each man with the tendency to evil (concupiscentia), which would be insurmountable. The Church pronounced on the meaning of the data of Revelation on original sin especially at the second Council of Orange (529) and at the Council of Trent (1546).85
Catholicism attempts to bridge the gap between Pelagianism and Protestant theology. Man needs grace, but he is not dead. Justification in Catholicism might best be described as cooperative--God begins it, but man, with God’s help, finishes it.
Roman Catholicism is generally referred to as semi-Pelagian in its theological stance. Pelagius taught that each person was born with a free will and the ability to choose good as well as evil. He rejected the notion that man’s will had been affected by the fall of Adam. Although Roman Catholicism differs from Pelagianism, it does acknowledge the cooperation of the human will with God’s grace in salvation--this being possible because the sin of Adam left man in a weakened condition but not spiritually dead.86
The Catechism stresses the importance of faith in salvation.
Believing in Jesus Christ and in the One who sent him for our salvation is necessary for obtaining that salvation. “Since ‘without faith it is impossible to please [God]’ and to attain to the fellowship of his sons, therefore without faith no one has ever attained justification, nor will anyone obtain eternal life ‘but he who endures to the end’”87
Faith is an entirely free gift that God makes to man. We can lose this priceless gift, as St. Paul indicated to St. Timothy: “Wage the good warfare, holding faith and a good conscience. By rejecting conscience, certain persons have made shipwreck of their faith.” To live, grow, and persevere in the faith until the end we must nourish it with the word of God; we must beg the Lord to increase our faith; it must be “working through charity,” abounding in hope, and rooted in the faith of the church.88
Justification includes both the removal of sins committed prior to Baptism and the infusion of faith, hope, and love for sanctification. What Protestants understand to be sanctification, or growth in grace, and see to be a result of justification, Catholics believe to be a part of justification. So a Catholic is not completely justified before God until he is fully sanctified. Protestant Michael Horton explains:
Rome simply combined [at the Council of Trent] the two concepts into one: God justifies us through the process of our moving, by the power of God’s Spirit at work in our lives, from being unjust to becoming just. In other words, men and women are accepted before God on the basis of their cooperation with God’s grace over the course of their lives, rather than on the basis of Christ’s finished work alone, received through faith alone, to the glory of God alone.89
The Catechism explains as follows:
...justification has two aspects. Moved by grace, man turns toward God and away from sin, and so accepts forgiveness and righteousness from on high.90
Justification includes the remission of sins, sanctification, and the renewal of the inner man.91
Justification has been merited for us by the Passion of Christ. It is granted to us through Baptism. It conforms us to the righteousness of God, who justifies us. It has for its goal the glory of God and of Christ, and the gift of eternal life. It is the most excellent work of God’s mercy.92
Grace is the help God gives us to respond to our vocation of becoming his adopted sons.93
With justification, faith, hope, and charity are poured into our hearts, and obedience to the divine will is granted us.94
Justification establishes cooperation between God’s grace and man’s freedom. On man’s part it is expressed by the assent of faith to the Word of God, which invites him to conversion, and in the cooperation of charity with the prompting of the Holy Spirit who precedes and preserves his assent....95
While the first work of justification is grounded solely on grace through faith, the completing work of justification is merited. As the Catholic cooperates in charity with the promptings of the Holy Spirit he merits his sanctification, resulting in eternal life. Eternal life is an earned privilege.
The term “merit” refers in general to the recompense owed by a community or a society for the action of one of its members...96
With regard to God, there is no strict right to any merit on the part of man.97
Since the initiative belongs to God in the order of grace, no one can merit the initial grace of forgiveness and justification, at the beginning of conversion. Moved by the Holy Spirit and by charity, we can then merit for ourselves and for others the graces needed for our sanctification, for the increase of grace and charity, and for the attainment of eternal life. Even temporal goods like health and friendship can be merited in accordance with God’s wisdom. These graces and goods are the object of Christian prayer. Prayer attends to the grace we need for meritorious actions.98
The children of our holy mother the Church rightly hope for the grace of final perseverance and the recompense of God their Father for the good works accomplished with his grace in communion with Jesus.99
1. Develop a biblical understanding of the transmission of original sin utilizing Genesis 3 and Romans 5:12-21. Explain the concept of imputation of sin. Compare and contrast your work with Catholic thought.
2. To what extent has sin impacted man from a biblical standpoint? Justify your response with Scripture. Has human nature been totally corrupted or just wounded?
3. How might a semi-Pelagian view of sin affect one’s approach to justification?
4. Biblically, what is the role of faith in salvation? Can faith be lost? Does the loss of faith necessitate the loss of salvation?
5. Contrast the terms infuse and impute. Which one most accurately describes how righteousness is received when an individual becomes a believer? Refer to Romans 4:3-5.
6. Describe in your own words the difference in understanding between Protestants and Catholics regarding the relationship of sanctification to justification. What Bible texts support the Protestant understanding?
7. To what biblical support might Catholics appeal for assimilating sanctification into justification?
8. What is the extent of the forgiveness received at Catholic baptism?
9. What specific wording in the Catechism (quoted above) supports the conclusion that Catholics have combined justification and sanctification?
10. What assurance of salvation exists for the Catholic?
11. How might assurance of salvation re-orient the Catholic’s response to God on a daily basis? How would this impact his motivations?
Excepting the sacrament of Baptism, which produces justification, the sacramental economy is the currency of the cooperative aspect of justification, or sanctification. Participation in the sacraments yields the needed grace for charity, which continues and perfects justification.
The liturgy, in its turn, moves the faithful filled with “the paschal sacraments” to be “one in holiness”; it prays that “they hold fast in their lives what they have grasped by their faith.” The renewal in the Eucharist of the covenant between the Lord and man draws the faithful and sets them aflame with Christ’s insistent love. From the liturgy, therefore, and especially from the Eucharist, grace is poured forth upon us as from a fountain, and the sanctification of men in Christ and the glorification of God to which all other activities of the church are directed, as toward their end, are acheived with maximum effectiveness.100
In Christian tradition [liturgy] means the participation of the People of God in “the work of God.” Through the liturgy Christ, our redeemer and high priest, continues the work of our redemption in, with, and through his Church.101
“Seated at the right hand of the Father” and pouring out the Holy Spirit on his Body which is the Church, Christ now acts through the sacraments he instituted to communicate his grace. The sacraments are perceptible signs (words and actions) accessible to our human nature. By the action of Christ and the power of the Holy Spirit they make present efficaciously the grace that they signify.102
The Church affirms that for believers the sacraments of the New Covenant are necessary for salvation. “Sacramental grace” is the grace of the Holy Spirit, given by Christ and proper to each sacrament. The Spirit heals and transforms those who receive him by conforming them to the Son of God. The fruit of the sacramental life is that the Spirit of adoption makes the faithful partakers in the divine nature by uniting them in a living union with the only Son, the Savior.103
The Catholic’s understanding of the death-burial-resurrection event as a unique ever-abiding event explains it’s presence in the sacraments. The sacrifice of Christ is not only historical, but is also an ever-present event producing present results.
In the liturgy of the Church, it is principally his own Paschal mystery that Christ signifies and makes present. During his earthly life Jesus announced his Paschal mystery by his teaching and anticipated it by his actions. When his hour comes, he lives out the unique event of history which does not pass away: Jesus dies, is buried, rises from the dead, and is seated at the right hand of the Father “once for all.” His Paschal mystery is a real event that occurred in our history, but it is unique: all other historical events happen once, and then they pass away, swallowed up in the past. The Paschal mystery of Christ, by contrast, cannot remain only in the past, because by his death he destroyed death, and all that Christ is--all that he did and suffered for all men--participates in the divine eternity, and so transcends all times while being made present in them all. The event of the Cross and Resurrection abides and draws everything toward life.104
Through Baptism we are freed from sin and reborn as sons of God; we become members of Christ, are incorporated into the Church and made sharers in her mission...105
...it signifies and actually brings about the birth of water and the Spirit without which no one “can enter the kingdom of God.”106
Special emphasis is directed toward the Baptism of infants,
Born with a fallen human nature and tainted by original sin, children also have need of the new birth in Baptism to be freed from the power of darkness and brought into the realm of the freedom of the children of God, to which all men are called. The sheer gratuitousness of the grace of salvation is particularly manifest in infant Baptism. The Church and the parents would deny a child the priceless grace of becoming a child of God were they not to confer Baptism shortly after birth.107
Two principal effects result from the sacrament of Baptism,
By Baptism all sins are forgiven, original sin and all personal sins, as well as all punishments for sin. In those who have been reborn nothing remains that would impede their entry into the Kingdom of God, neither Adam’s sin, nor personal sin, nor the consequences of sin...108
The Most Holy Trinity gives the baptized sanctifying grace, the grace of justification:
--enabling them to believe in God...
--giving them the power to live and act under the prompting of the Holy Spirit...
--allowing them to grow in goodness...109
...the reception of the sacrament of confirmation is necessary for the completion of baptismal grace. For “by the sacrament of Confirmation, [the baptized] are more perfectly bound to the Church and are enriched with a special strength of the Holy Spirit.110
The essential rite of Confirmation is annointing the forehead of the baptized with sacred chrism, together with the laying on of the minister’s hand and the words: “Accipe signaculum doni Spiritus Sancti” (Be sealed with the Gift of the Holy Spirit.)...111
The effect of the sacrament of Confirmation is the “full outpouring of the Holy Spirit”112 resulting in an “increase and deepening of baptismal grace.”113 The baptized believer must be in a state of grace to receive Confirmation. To insure this, the sacrament of Penance is urged prior to receiving the sacrament of Confirmation. Confirmation is often celebrated alongside Baptism eliminating this concern.
The Eucharist, also referred to as Holy Communion and Holy Mass, “makes present the one sacrifice of Christ the Savior.”114 It is the centerpiece of the sacramental economy and of the Church’s life. In the Eucharist, the sacrifice of the cross is perpetuated throughout the ages.
a. The Celebration’s Movement
The Eucharist begins with a homily, which is followed by the presentation of the offerings, the bread and wine. The anaphora, the portion of the liturgy in which the elements are offered as a sacrifice, follows.
In the preface, the Church gives thanks to the Father, through Christ, in the Holy Spirit, for all his works: creation, redemption, and sanctification.115
In the epiclesis, the Church asks the Father to send his Holy Spirit on the bread and wine, so that by his power they may become the body and blood of Jesus Christ and so that those who take part in the Eucharist may be one body and one spirit.116
In the institution narrative, the power of the words and the action of Christ, and the power of the Holy Spirit, make sacramentally present under the species of bread and wine Christ’s body and blood, his sacrifice offered on the cross once for all.117
In the anamnesis that follows, the Church calls to mind the Passion, resurrection, and glorious return of Christ Jesus; she presents to the Father the offering of his Son which reconciles us with him.118
In the intercessions, the Church indicates that the Eucharist is celebrated in communion with the whole Church in heaven and on earth, the living and the dead, and in communion with the pastors of the Church, the Pope, the diocesan bishop, his presbyterium and his deacons, and all the bishops of the whole world together with their Churches.119
In the communion, preceded by the Lord’s prayer and the breaking of the bread, the faithful receive “the bread of heaven” and “the cup of salvation,” the body and blood of Christ...120
b. The Eucharist as Sacrifice
When the Church celebrates the Eucharist, she commemorates Christ’s Passover, and it is made present: the sacrifice Christ offered once for all on the cross remains ever present. “As often as the sacrifice of the Cross by which ‘Christ our Pasch has been sacrificed’ is celebrated on the altar, the work of our redemption is carried out.”121
...the Eucharist is also a sacrifice.122
In the Eucharist Christ gives us the very body which he gave up for us on the cross, the very blood which he “poured out for many for the forgiveness of sins.”123
The Eucharist is thus a sacrifice because it re-presents (makes present) the sacrifice of the cross...124
The sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice: “The victim is one and the same: the same now offers through the ministry of priests, who then offered himself on the cross; only the manner of offering is different.” “In this divine sacrifice which is celebrated in the Mass, the same Christ who offered himself once in a bloody manner on the altar of the cross is contained and is offered in an unbloody manner.”125
The Eucharist is also the sacrifice of the Church.126 The lives of the faithful, their praise, sufferings, prayer, and work, are united with those of Christ and with his total offering, and so acquire a new value.127 To the offering of Christ are united not only the members still here on earth, but also those already in the glory of heaven.128
The Eucharistic sacrifice is also offered for the faithful departed who “have died in Christ but are not yet wholly purified,” so that they may be able to enter into the light and peace of Christ...129
Christ is present in the Eucharist by virtue of transubstantiation, a divine action whereby the bread and wine are changed into the body and blood.
In the most blessed sacrament of the Eucharist “the body and blood, together with the soul and divinity, of our Lord Jesus Christ and, therefore, the whole Christ is truly, really, and substantially contained.”130
The Eucharistic presence of Christ begins at the moment of the consecration and endures as long as the Eucharistic species subsist.131
Worship of the Eucharist. In the liturgy of the Mass we express our faith in the real presence of Christ under the species of bread and wine by, among other ways, genuflecting or bowing deeply as a sign of adoration of the Lord. “The Catholic Church has always offered and still offers to the sacrament of the Eucharist the cult of adoration, not only during Mass, but also outside of it, reserving the consecrated hosts with the utmost care, exposing them to the solemn veneration of the faithful, and carrying them in procession.”132
d. The Fruits of The Eucharist
Communion with the flesh of the risen Christ...preserves, increases, and renews the life of grace received at Baptism.133
The Eucharist strengthens our charity, which tends to be weakened in daily life; and this living charity wipes away venial sins.134
By the same charity that it enkindles in us, the Eucharist preserves us from future mortal sins.135
Four: Penance or Reconciliation
Penance, or Reconciliation, restores the Catholic to grace after he sins. Penance provides, from God’s mercy, pardon for offenses committed against him and reconciles the repentant Catholic to the Church. Penance is an essential remedy available to the Catholic to be relied upon during the course of sanctification. Without the sacrament of Penance, the Catholic guilty of mortal sin, having lost his baptismal grace, could not be restored to grace, and so would be condemned to hell. For this reason, Penance is also thought of as the second conversion, Baptism being the first conversion.
a. Sin in Catholicism
Catholicism evaluates sin according to the degree of seriousness. Mortal sin destroys charity in the heart and turns the Catholic away from God, necessitating the sacrament of Penance for resolution. Venial sin offends and wounds charity, but does not destroy it.
For a sin to be mortal, three conditions must together be met: “Mortal sin is sin whose object is grave matter and which is also committed with full knowledge and deliberate consent.”136
Grave matter is specified by the Ten Commandments, corresponding to the answer of Jesus to the rich young man: “Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and mother.” The gravity of sins is more or less great: murder is graver than theft. One must also take into account who is wronged: violence against parents is in itself graver than violence against a stranger.137
Venial sin weakens charity...[and]...merits temporal punishment. Deliberate and unrepented venial sin disposes us little by little to commit mortal sin. However venial sin does not set us in direct opposition to the will and friendship of God; it does not break the covenant with God. With God’s grace it is humanly reparable.138
b. Penance a Matter of the Heart
Jesus’ call to conversion and penance, like that of the prophets before him, does not aim at outward works, “sackcloth and ashes,” fasting and mortification, but at the conversion of the heart, interior conversion. Without this, such penances remain sterile and false; however, interior conversion urges expression in visible signs, gestures and works of penance.139
c. Its Essential Elements
It comprises two equally essential elements: on the one hand, the acts of the man who undergoes conversion through the action of the Holy Spirit: namely, contrition, confession, and satisfaction; on the other, God’s action through the intervention of the Church. The Church...through the bishop and his priests forgives sins in the name of Jesus Christ and determines the manner of satisfaction.140
Confession to a priest is an essential part of the sacrament of Penance...141
Without being strictly necessary, confession of everyday faults (venial sins) is nevertheless strongly recommended...142
Many sins wrong our neighbor. One must do what is possible in order to repair the harm. But sin also injures and weakens the sinner himself, as well as his relationships with God and neighbor. Absolution takes away sin, but it does not remedy all the disorders sin has caused. Raised up from sin, the sinner must still recover his full spiritual health by doing something more to make amends for the sin: he must “make satisfaction for” or “expiate” his sins. This satisfaction is also called “penance.”143
The penance the confessor imposes must take into account the penitent’s personal situation and must seek his spiritual good. It must correspond as far as possible with the gravity and nature of the sins committed. It can consist of prayer, an offering, works of mercy, service of neighbor, voluntary self-denial, sacrifices, and above all the patient acceptance of the cross we must bear.144
The doctrine of indulgences is closely related to the sacrament of Penance, and so is presented here. This doctrine also involves the Treasury of the Church which was discussed in the previous chapter.
“An indulgence is a remission before God of the temporal punishment due to sins whose guilt has already been forgiven...”145
“An indulgence is partial or plenary according as it removes either part or all of the temporal punishment due to sin.”146
An indulgence provides a pardon of the need to make satisfaction in completing Penance. The Catechism explains,
To understand this doctrine and practice of the Church, it is necessary to understand that sin has a double consequence. Grave sin deprives us of communion with God and therefore makes us incapable of eternal life, the privation of which is called the “eternal punishment” of sin. On the other hand every sin, even venial, entails an unhealthy attachment to creatures, which must be purified either here on earth, or after death in the state called Purgatory. This purification frees one from what is called the “temporal punishment” of sin. These two punishments must not be conceived as a kind of vengeance inflicted by God from without, but as following from the very nature of sin. A conversion which proceeds from a fervent charity can attain the complete purification of the sinner in such a way that no punishment would remain.147
The forgiveness of sin and restoration of communion with God entail the remission of the eternal punishment of sin, but temporal punishment of sin remains. While patiently bearing sufferings and trials of all kinds and, when the day comes, serenely facing death, the Christian must strive to accept this temporal punishment of sin as a grace. He should strive by works of mercy and charity, as well as by prayer and the various practices of penance, to put off completely the “old man” and to put on the “new man.”148
Indulgences are obtained from the Treasury of the Church, which is a bank of spiritual goods, or satisfactions available for distribution by the Church.
An indulgence is obtained through the Church who, by virtue of the power of binding and loosing granted her by Christ Jesus, intervenes in favor of individual Christians and opens for them the treasury of the merits of Christ and the saints to obtain from the Father of mercies the remission of the temporal punishments due for their sins.149
Since the faithful departed now being purified are also members of the same communion of saints, one way we can help them is to obtain indulgences for them, so that the temporal punishments due for their sins may be remitted.150
Five: Annointing of the Sick
This sacrament was formerly known as Extreme Unction, as it was conferred almost exclusively at the point of death. The sacrament is now used in the case of grave illness, and it is a repeatable sacrament.
The sacrament of Anointing of the Sick has as its purpose the conferral of a special grace on the Christian experiencing the difficulties inherent in the condition of grave illness or old age.151
The proper time for receiving this holy anointing has certainly arrived when the believer begins to be in danger of death because of illness or old age.152
Each time a Christian falls seriously ill, he may receive the Anointing of the Sick, and also when, after he has received it, the illness worsens.153
The special grace of the sacrament of the Anointing of the Sick has as its affects:
--the uniting of the person to the passion of Christ, for his own good and that of the whole Church;
--the strengthening, peace, and courage to endure in a Christian manner the sufferings of illness or old age;
--the forgiveness of sins, if the sick person was not able to obtain it through the sacrament of Penance;
--the restoration of health, if it is conducive to the salvation of his soul;
--the preparation for passing over to eternal life.154
Six: Holy Orders
In the sacrament of Holy Orders the recipient is ordained into the line of apostolic succession, granting him sacerdotal power155 in the case of consecration to the episcopate (bishops) and the presbyterate (priests). Sacerdotal power does not apply to deacons, though they are consecrated through this sacrament as well.
The sacrament of Holy Orders communicates a “sacred power” which is none other than that of Christ.156
The bishop receives the fullness of the sacrament of Holy Orders, which integrates him into the episcopal college and makes him the visible head of the particular Church entrusted to him. As successors of the apostles and members of the college, the bishops share in the apostolic responsibility and mission of the whole Church under the authority of the Pope.157
Priests are united with the bishops in sacerdotal dignity and at the same time depend on them in the exercise of their pastoral functions; they are called to be the bishops’ prudent co-workers. They form around their bishop the presbyterium which bears responsibility with him for the particular Church. They receive from the bishop the charge of a parish community or a determinate ecclesial office.158
The sacrament of Matrimony signifies the union of Christ and the Church. It gives spouses the grace to love each other with the love with which Christ has loved his Church; the grace of the sacrament thus perfects the human love of the spouses, strengthens their indissoluble unity, and sanctifies them on the way to eternal life.159
Is there any scriptural basis for the Catholic understanding of a transcendent Paschal event? Is there any theological necessity of a transcendent Paschal event?
1. Does Catholic theology hold to baptismal regeneration? Develop the scriptural alternative to baptismal regeneration.
2. In the case of infant baptism faith is obviously not essential. How does this coordinate with the earlier statement regarding the prerequisite of faith for salvation?
3. What is the evangelical view of the Lord’s supper termed? Defend this view scripturally. How might a Catholic defend his view (transubstantiation) with the Bible?
4. State in your own words the meaning and value of the Eucharist to the Catholic.
5. Is the Catholic Eucharist actually a sacrifice for sins? If so, which sins? In your view, is the Protestant Lord’s Supper a sacrifice for sins?
6. How does the Catholic view of the Eucharist as sacrifice compare/contrast with Hebrews 7-10? What is the extent of Christ’s sacrifice according to Scripture?
7. What is the significance to the believer of the doctrine of eternal security? Provide a biblical defense for this Protestant doctrine. What attraction might this doctrine have to Catholics?
8. What biblical support exists for the classification of sins as either venial or mortal in Catholicism?
9. Can Venial sins pile up and become mortal sins?
10. If penance is a matter of interior conversion, can the priest really absolve sins?
11. On what biblical grounds must a Catholic make satisfaction for his sins? Would you consider this a form of works salvation? How does Galatians 3:3 inform this?
3 Vatican II, Dogmatic Constitution on Divine Revelation, no. 9 & 10. All Vatican II quotations used in this workbook are taken from Vatican Council II: The Conciliar and Post Conciliar Documents, Austin Flannery, ed., (Grand Rapids: Eerdmans, 1992)
82 This concept of original holiness and justice is Tridentine. Original holiness refers to man’s capacity to share in divine life. Original justice refers to the harmony which Adam and Eve experienced, both inwardly within themselves and outwardly with one another and creation generally (Catechism, 375-376).
Latin American liberation theology is a socio-economic, political theology that seeks to bring eternal and temporal concerns into one entity. It attempts to unite “evangelization and the inspiration of the temporal sphere,”160 or church and world. It seeks to identify salvation with human liberation with the aim of creating a new humanity.161 Its origin lies in the long-standing poverty of Latin America.
Underlying liberation theology is a prophetic and comradely commitment to the life, cause, and struggle of these millions of debased and marginalized human beings, a commitment to ending this historical-social iniquity.162
Liberation theology is not theology in the sense of theology as organizing and defending biblical truths. Such theology begins with the text of Scripture and then addresses the world. Liberation theology, instead, begins with a “critical reflection on humankind”163 and on “the presence and activity of the Church in the world.”164
Theological reflection would then necessarily be a criticism of society and the Church...165
The pastoral activity of the church does not flow as a conclusion from theological premises. Theology does not produce pastoral activity; rather it reflects upon it. Theology must be able to find in pastoral activity the presence of the Spirit inspiring the action of the Christian community.166
Instead of using only revelation and tradition as starting points, as classical theology has generally done, it must start with facts and questions derived from the world and from history.167
Traditional theology has, according to liberationists, focused upon systemization and defense of biblical revelation to the extent of neglecting its responsibility to the world. Liberation theology reverses that. To be a liberationist one must be integrated into activities aimed at liberating the oppressed and constructing the new humanity. The emphasis is on orthopraxis as opposed to orthodoxy. Speaking of orthopraxis, Gutierrez explains,
The intention...is not to deny the meaning of orthodoxy, understood as a proclamation of and reflection on statements considered to be true. Rather, the goal is to balance and even to reject the primacy and almost exclusiveness which doctrine has enjoyed in Christian life and above all to modify the emphasis, often obsessive, upon the attainment of an orthodoxy which is often nothing more than fidelity to an obsolete tradition or a debatable interpretation. In a more positive vein, the intention is to recognize the work and importance of concrete behavior, of deeds, of action, of praxis in the Christian life.168
Liberation theology, then, stresses action over reflection
Here what is needed is not so much contemplation as effective action for liberation. The crucified needs to be raised to life. We are on the side of the poor only when we struggle alongside them against the poverty that has been unjustly created and forced on them. Service and solidarity with the oppressed also implies an act of love for the suffering Christ, a liturgy pleasing to God.169
Historically, the developed nations of the world have attempted to resolve the problem of third-world poverty through aid and/or development. Aid is seen by liberationists as only a Band-Aid solution to the impoverishment of many Latin Americans. Feeding the poor doesn’t resolve their impoverishment. Aid programs offer no long-term solutions. Neither does development (or Reformism).
“Reformism” seeks to improve the situation of the poor, but always within existing social relationships and the basic structuring of society, which rules out greater participation by all and diminution in the privileges enjoyed by the ruling classes. Reformism can lead to great feats of development in the poorer nations, but this development is nearly always at the expense of the oppressed poor and very rarely in their favor. For example, in 1964 the Brazilian economy ranked 46th in the world; in 1984 it ranked 8th. The last twenty years have seen undeniable technological and industrial progress, but at the same time there has been a considerable worsening of social conditions for the poor, with exploitation, destitution, and hunger on a scale previously unknown in Brazilian history. This has been the price paid by the poor for this type of elitist, exploitative, and exclusivist development in which, in the words of Pope John Paul II, the rich become even richer at the expense of the poor who become even poorer.170
The failure of developmentalism, according to Gustavo Gutierrez, is its blindness to the dependency of the underdeveloped countries upon the developed ones.
For some time now, another point of view has been gaining ground in Latin America. It has become ever clearer that underdevelopment is the end result of a process. Therefore, it must be studied from a historical perspective, that is, in relationship to the development and expansion of the great capitalist countries. The underdevelopment of the poor countries, as an overall social fact, appears in its true light: as the historical by-product of the development of other countries. The dynamics of the capitalist economy lead to the establishment of a center and a periphery, simultaneously generating progress and growing wealth for the few and social imbalances, political tensions, and poverty for the many.171
Hence, underdevelopment, according to liberation theologians is the by-product of capitalism. The presence of capitalistic economies in the world inherently produces a periphery of underdeveloped, or oppressed, countries. Liberation, then, is greater than economic improvement, it involves social and political aspects.
The poor can break out of their situation of oppression only by working out a strategy better able to change social conditions: the strategy of liberation. In liberation, the oppressed come together, come to understand their situation through the process of conscientization172, discover the causes of their oppression, organize themselves into movements, and act in a coordinated fashion. First, they claim everything that the existing system can give: better wages, working conditions, health care, education, housing, and so forth; then they work toward the transformation of present society in the direction of a new society characterized by widespread participation, a better and more just balance among social classes and more worthy ways of life.173
Liberation involves more than simply the elimination of poverty, as has already been seen. Gutierrez sees three levels of meaning of the concept of liberation. The three are interdependent and refer to a single, complex process.174
In the first place, liberation expresses the aspirations of oppressed peoples and social classes, emphasizing the conflictual aspect of the economic, social, and political process which puts them at odds with wealthy nations and oppressive classes.
At a deeper level, liberation can be applied to an understanding of history. Humankind is seen as assuming conscious responsibility for its own destiny. This understanding provides a dynamic context and broadens the horizons of the desired social changes. In this perspective the unfolding of all the dimensions of humanness is demanded--persons who make themselves throughout their life and throughout history. The gradual conquest of true freedom leads to the creation of a new humankind and a qualitatively different society.
Finally...the word liberation allows for another approach leading to the biblical sources which inspire the presence and action of humankind in history. In the Bible, Christ is presented as the one who brings us liberation. Christ the Savior liberates from sin, which is the ultimate root of all disruption of friendship and of all injustice and oppression.175
As can be seen from this, liberation is aimed at developing a just society in which humanness is fully realized. Liberation from sin, provided by Christ, is the motivating force and inspiration for pursuing the liberation of society and humankind, producing the new humanity.
Liberationists reject capitalism for Marxist socialism. They believe capitalism is the culprit of Latin America’s social ills. Marxism, on the other hand, contains useful concepts for building the new humanity.
...groups and individuals who have raised the banner of Latin American liberation are most frequently of socialist inspiration; socialism, moreover, represents the most fruitful and far-reaching approach.176
For some, participation in this process of liberation means not allowing themselves to be intimidated by the accusation of being “communist.” On the positive side it can even mean taking the path of socialism. A group of Colombian priests affirmed, “We forthrightly denounce neocolonial capitalism, since it is incapable of solving the acute problems that confront our people. We are led to direct our efforts and actions toward the building of a Socialist type of society that would allow us to eliminate all forms of man’s exploitation of his fellow man, and that fits in with the historical tendencies of our time and the distinctive character of Colombians.”177
As stated initially, liberation theology identifies salvation and human liberation.
...salvation embraces all persons and the whole person; the liberating action of Christ--made human in this history and not in a history marginal to real human life--is at the heart of the historical current of humanity; the struggle for a just society is in its own right very much a part of salvation history.178
Liberationists “consider temporal progress as a continuation of the work of creation.”179 Since the world is affected by sin, salvation has become an essential element of creation, or re-creation. Hence, temporal progress is contingent on redemption. Or stated otherwise, redemption produces temporal progress.
Sin, according to liberationists, refers not so much to individual fallenness as to social inhumanity. Sin is viewed primarily in its collective dimensions, that is, on the level of social evil.
...in the liberation approach sin is not considered as an individual, private, or merely interior reality--asserted just enough to necessitate “spiritual” redemption which does not challenge the order in which we live. Sin is regarded as a social, historical fact...180
Sin is evident in oppressive structures, in the exploitation of humans by humans, in the domination and slavery of peoples, races, and social classes.181
This understanding of sin, according to Gutierrez, “...demands a radical liberation, which in turn necessarily implies political liberation.”182
This radical liberation is the gift which Christ offers us. By his death and resurrection he redeems us from sin and all its consequences, as has been well said in the text we quote again: “It is the same God who, in the fullness of time, sends his Son in the flesh, so that he might come to liberate all men from all slavery to which sin has subjected them: hunger, misery, oppression, and ignorance, in a word, that injustice and hatred which have their origin in human selfishness.”183
As was seen in the discussion on development and in the tri-level definition of liberation, liberationists expect humans both to liberate themselves and to become a people who have the opportunity and capability to control their own destiny. Humans, especially oppressed people groups, are seen as the responsible agents of their own liberation and redevelopment of society.
The liberation of our continent means more than overcoming economic, social, and political dependence. It means, in a deeper sense, to see the becoming of humankind as a process of human emancipation in history. It is to see humanity in search of a qualitatively different society in which it will be free from all servitude, in which it will be the artisan of its own destiny. It is to seek the building up of a new humanity.184
This vision is what in the last instance sustains the liberation efforts of Latin Americans. But in order for this liberation to be authentic and complete, it has to be undertaken by the oppressed themselves and so must stem from the values proper to them. Only in this context can a true cultural revolution come about.185
...we will have an authentic theology of liberation only when the oppressed themselves can freely raise their voice and express themselves directly and creatively in society and in the heart of the People of God, when they themselves “account for the hope,” which they bear, when they are the protagonists of their own liberation.186
According to liberationists, God is encountered in humanity and in human history (Hence, the starting point of theology being orthopraxis). Liberation theology is explicitly universal.
God is manifested visibly in the humanity of Christ, the God-Man, irreversibly committed to human history.187
Christ is the temple of God. This explains Paul’s insistence that the Christian community is a temple of living stones, and that each Christian, a member of this community, is a temple of the Holy Spirit... The Spirit sent by the Father and the Son to carry the work of salvation to its fulfillment dwells in every human being--in persons who form part of a very specific fabric of human relationships, in persons who are in concrete historical situations.188
Furthermore, not only is the Christian a temple of God; every human being is.189
Since the Incarnation, humanity, every human being, history, is the living temple of God. The “pro-fane,” that which is located outside the temple, no longer exists.190
Since every human is the temple of God, as is history itself, then God is encountered as one involves himself with humans, and with the “process of humankind.”191 Loving God is, therefore, defined in terms of bringing justice to the poor and oppressed.
To despise ones neighbor (Prov. 14:21), to exploit the humble and poor worker, and to delay the payment of wages, is to offend God...192
Inversely, to know, that is to say, to love Yahweh is to do justice to the poor and oppressed.193
To know Yahweh, which in Biblical language is equivalent to saying to love Yahweh, is to establish just relationships among persons, it is to recognize the rights of the poor. The God of Biblical revelation is known through interhuman justice. When justice does not exist, God is not known; God is absent.194
Our encounter with the Lord occurs in our encounter with others, especially in the encounter with those whose human features have been disfigured by oppression, despoliation, and alienation and who have “no beauty, no majesty” but are the things “from which men turn away their eyes” (Isa. 53:2-3). These are the marginal groups, who have fashioned a true culture for themselves and whose values one must understand if one wishes to reach them. The salvation of humanity passes through them; they are the bearers of the meaning of history and “inherit the kingdom” (James 2:5). Our attitude towards them, or rather our commitment to them, will indicate whether or not we are directing our existence in conformity with the will of the Father.195
The term utopia (literally meaning “no place”), taken from Thomas More’s book entitled Utopia (1516), refers to “a qualitatively different society” and expresses “the aspiration to establish new social relations among human beings.”196 The ideal utopian society is a viable eschatological motivation for liberationists and for liberation activity. Utopia is thought to be “the driving force of history,” and is “subversive of the existing order.”197
Utopia necessarily means a denunciation of the existing order. Its deficiencies are to a large extent the reason for the emergence of a utopia. The repudiation of a dehumanizing situation is an unavoidable aspect of utopia. It is a matter of a complete rejection which attempts to strike at the roots of the evil. This is why utopia is revolutionary and not reformist.198
But utopia is also an annunciation, an annunciation of what is not yet, but will be; it is the forecast of a different order of things, a new society. It is the field of creative imagination which proposes the alternate values to those rejected.199
...denunciation and annunciation can be achieved only in praxis.200
If utopia does not lead to action in the present, it is an evasion of reality.201
The concept of utopia enables liberationists to bring faith and political action together.
Faith and political action will not enter into a correct and fruitful relationship except through the effort to create a new type of person in a different society, that is, except through utopia... This plan provides the basis for the struggle for better living conditions. Political liberation appears as a path toward the utopia of a freer, more human humankind, the protagonist of its own history.202
Finally, Gutierrez states that utopia is a human attainment:
The Gospel does not provide a utopia for us; this is a human work.203
1. What authority do the Scriptures have in liberation theology? What is the authority in liberation theology?
2. What is your understanding of theology as a “critical reflection on praxis?”
3. What might “facts and questions derived from the world and from history” encompass?
4. Based on the content included above, define the term orthopraxis?
5. Do you agree with liberation theology’s assessment of developmentalism and dependency? Why or why not?
6. What role does God have in liberation theology? What position does liberation theology give to man?
7. What is the Gospel according to liberation theology?
8. What are the positive contributions that liberation theology makes to evangelical thinking?
9. What are the weaknesses of liberation theology?
The document reproduced below is the product of a group of Evangelicals and Roman Catholics who envision unity between themselves. This unity, according to the authors, is essential for continued missionary expansion into the third millennium. The conflict that exists between Roman Catholics and Evangelicals around the world is seen as crippling to the progress of the Gospel. The consultation that produced this document sought to discover and resolve issues that continue to prevent cooperation in mission.
The following statement is the product of consultation, beginning in September 1992, between Evangelical Protestant and Roman Catholic Christians. Appended to the text is a list of participants in the consultation and of others who have given their support to this declaration.
(1) We are Evangelical Protestants and Roman Catholics who have been led through prayer, study, and discussion to common convictions about Christian faith and mission. This statement cannot speak officially for our communities. It does intend to speak responsibly from our communities and to our communities. In this statement we address what we have discovered both about our unity and about our differences. We are aware that our experience reflects the distinctive circumstances and opportunities of Evangelicals and Catholics living together in North America. At the same time, we believe that what we have discovered and resolved is pertinent to the relationship between Evangelicals and Catholics in other parts of the world. We therefore commend this statement to their prayerful consideration.
(2) As the Second Millennium draws to a close, the Christian mission in world history faces a moment of daunting opportunity and responsibility. If in the merciful and mysterious ways of God the Second Coming is delayed, we enter upon a Third Millennium that could be, in the words of John Paul II, “a springtime of world missions.” (Redemptoris Missio)
(3) As Christ is one, so the Christian mission is one. That one mission can be and should be advanced in diverse ways. Legitimate diversity, however, should not be confused with existing divisions between Christians that obscure the one Christ and hinder the one mission. There is a necessary connection between the visible unity of Christians and the mission of the one Christ. We together pray for the fulfillment of the prayer of Our Lord: “May they all be one; as you, Father, are in me and I in you, so also may they be in us, that the world may believe that you sent me.” (John 17) We together, Evangelicals and Catholics, confess our sins against the unity that Christ intends for all his disciples.
(4) The one Christ and one mission includes many other Christians, notably the Eastern Orthodox and those Protestants not commonly identified as Evangelical. All Christians are encompassed in the prayer, “May they all be one.” Our present statement attends to the specific problems and opportunities in the relationship between Roman Catholics and Evangelical Protestants.
(5) As we near the Third Millennium, there are approximately 1.7 billion Christians in the world. About a billion of these are Catholics and more than 300 million are Evangelical Protestants. The century now drawing to a close has been the greatest century of missionary expansion in Christian history. We pray and we believe that this expansion has prepared the way for yet greater missionary endeavor in the first century of the Third Millennium.
(6) The two communities in world Christianity that are most evangelistically assertive and most rapidly growing are Evangelicals and Catholics. In many parts of the world, the relationship between these communities is marked more by conflict than by cooperation, more by animosity than by love, more by suspicion than by trust, more by propaganda and ignorance than by respect for the truth. This is alarmingly the case in Latin America, increasingly the case in Eastern Europe, and too often the case in our own country.
(7) Without ignoring conflicts between and within other Christian communities, we address ourselves to the relationship between Evangelicals and Catholics, who constitute the growing edge of missionary expansion at present and, most likely, in the century ahead. In doing so, we hope that what we have discovered and resolved may be of help in other situations of conflict, such as that among Orthodox, Evangelicals, and Catholics in Eastern Europe. While we are gratefully aware of ongoing efforts to address tensions among these communities, the shameful reality is that, in many places around the world, the scandal of conflict between Christians obscures the scandal of the cross, thus crippling the one mission of the one Christ.
(8) As in times past, so also today and in the future, the Christian mission, which is directed to the entire human community, must be advanced against formidable opposition. In some cultures, that mission encounters resurgent spiritualities and religions that are explicitly hostile to the claims of the Christ. Islam, which in many instances denies the freedom to witness to the Gospel, must be of increasing concern to those who care about religious freedom and the Christian mission. Mutually respectful conversation between Muslims and Christians should be encouraged in the hope that more of the world will, in the oft-repeated words of John Paul II, “open the door to Christ.” At the same time, in our so-called developed societies, a widespread secularization increasingly descends into moral, intellectual, and spiritual nihilism that denies not only the One who is the Truth but the very idea of truth itself.
(9) We enter the twenty-first century without illusions. With Paul and the Christians of the first century, we know that “we are not contending against flesh and blood, but against the principalities, against the powers, against the world rulers of this present darkness, against the spiritual hosts of wickedness in the heavenly places.” (Ephesians 6) As Evangelicals and Catholics, we dare not by needless and loveless conflict between ourselves give aid and comfort to the enemies of the cause of Christ.
(10) The love of Christ compels us and we are therefore resolved to avoid such conflict between our communities and, where such conflict exists, to do what we can to reduce and eliminate it. Beyond that, we are called and we are therefore resolved to explore patterns of working and witnessing together in order to advance the one mission of Christ. Our common resolve is not based merely on a desire for harmony. We reject any appearance of harmony that is purchased at the price of truth. Our common resolve is made imperative by obedience to the truth of God revealed in the Word of God, the Holy Scriptures, and by the trust in the promise of the Holy Spirit’s guidance until Our Lord returns in glory to judge the living and the dead.
The mission that we embrace together is the necessary consequence of the faith that we affirm together.
We Affirm Together
(11) Jesus Christ is Lord. That is the first and final affirmation that Christians make about all of reality. He is the One sent by God to be Lord and Savior of all: “And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.” (Acts 4) Christians are people ahead of time, those who proclaim now what will one day be acknowledged by all, that Jesus Christ is Lord. (Philippians 2)
(12) We affirm together that we are justified by grace through faith because of Christ. Living faith is active in love that is nothing less than the love of Christ, for we together say with Paul: “I have been crucified with Christ; it is no longer I who live, but Christ who lives in me; and the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.” (Galatians 2)
(13) All who accept Christ as Lord and Savior are brothers and sisters in Christ. Evangelicals and Catholics are brothers and sisters in Christ. We have not chosen one another, just as we have not chosen Christ. He has chosen us, and he has chosen us to be his together. (John 15) However imperfect our communion with one another, however deep our disagreements with one another, we recognize that there is but one church of Christ. There is one church because there is one Christ and the church is his body. However difficult the way, we recognize that we are called by God to a fuller realization of our unity in the body of Christ. The only unity to which we would give expression is unity in the truth, and the truth is this: “There is one body and one Spirit, just as you were called to the one hope that belongs to your call, one Lord, one faith, one baptism, one God and Father of us all, who is above all and through all and in all.” (Ephesians 4).
(14) We affirm together that Christians are to teach and live in obedience to the divinely inspired Scriptures, which are the infallible Word of God. We further affirm together that Christ has promised to his church the gift of the Holy Sprit who will lead us into all truth in discerning and declaring the teaching of Scripture. (John 16) We recognize together that the Holy Spirit has so guided his church in the past. In, for instance, the formation of the canon of the Scriptures, and in the orthodox response to the great Christological and Trinitarian controversies of the early centuries, we confidently acknowledge the guidance of the Holy Spirit. In faithful response to the Spirit’s leading, the church formulated the Apostle’s Creed, which we can and hereby do affirm together as an accurate statement of scriptural truth:
I believe in God, the Father almighty, creator of heaven and earth.
I believe in Jesus Christ, his only Son, our Lord. He was conceived by the power of the Holy Spirit and born of the virgin Mary. He suffered under Pontius Pilate, was crucified, died and was buried. He descended into hell. On the third day he rose again. He ascended into heaven, and is seated at the right hand of the Father. He will come again to judge the living and the dead.
I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.
We Hope Together
(15) We hope together that all people will come to faith in Jesus Christ as Lord and Savior. This hope makes necessary the church’s missionary zeal. “But how are they to call upon him in whom the have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without a preacher? And how can men preach unless they are sent?” (Romans 10) The church is by nature, in all places and at all times, in mission. Our missionary hope is inspired by the revealed desire of God that “all should be saved and come to a knowledge of the truth.” (1 Timothy 2).
(16) The church lives by and for the Great Commission: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age.” (Matthew 28)
(17) Unity and love among Christians is an integral part of our missionary witness to the Lord whom we serve. “A new commandment I give you, that you love one another; even as I have loved you, that you also love one another. By this all men will know that you are my disciples, if you have love for one another.” (John 13) If we do not love one another, we disobey this command and contradict the Gospel we declare.
(18) As Evangelicals and Catholics, we pray that our unity in the love of Christ will become ever more evident as a sign to the world of God’s reconciling power. Our communal and ecclesial separations are deep and long standing. We acknowledge that we do not know the schedule nor do we know the way to the greater visible unity for which we hope. We do know that existing patterns of distrustful polemic and conflict are not the way. We do know that God who has brought us into communion with himself through Christ intends that we also be in communion with one another. We do know that Christ is the way, the truth, and the life (John 14) and as we are drawn closer to him--walking in that way, obeying the truth, living that life--we are drawn closer to one another.
(19) Whatever may be the future form of the relationship between our communities, we can, we must, and we will begin now the work required to remedy what we know to be wrong in that relationship. Such work requires trust and understanding, and trust and understanding require an assiduous attention to truth. We do not deny but clearly assert that there are disagreements between us. Misunderstandings, misrepresentations, and caricatures of one another, however, are not disagreements. These distortions must be cleared away if we are to search through our honest differences in a manner consistent with what we affirm and hope together on the basis of God’s Word.
We Search Together
(20) Together we search for a fuller and clearer understanding of God’s revelation of Christ and his will for his disciples. Because of the limitations of human reason and language, which limitations are compounded by sin, we cannot understand completely the transcendent reality of God and his ways. Only in the End Time will we see face to face and know as we are known. (1 Corinthians 13) We now search together in confident reliance upon God’s self-revelation in Jesus Christ, the sure testimony of Holy Scripture, and the promise of the Spirit to his church. In this search to understand the truth more fully and clearly, we need one another. We are both informed and limited by the histories of our communities and by our own experiences. Across the divides of communities and experiences, we need to challenge one another, always speaking the truth in love, building up the Body. (Ephesians 4)
(21) We do not presume to suggest that we can resolve the deep and long-standing differences between Evangelicals and Catholics. Indeed these differences may never be resolved short of the Kingdom Come. Nonetheless, we are not permitted simply to resign ourselves to differences that divide us from one another. Not all differences are authentic disagreements, nor need all disagreements divide. Differences and disagreements must be tested in disciplined and sustained conversation. In this connection we warmly commend and encourage the formal theological dialogues of recent years between Roman Catholics and Evangelicals.
(22) We note some of the differences and disagreements that must be addressed more fully and candidly in order to strengthen between us a relationship of trust in obedience to truth. Among points of difference in doctrine, worship, practice, and piety that are frequently thought to divide us are these:
* The church as an integral part of the Gospel or the church as communal consequence of the Gospel.
* The church as visible communion or invisible fellowship of true believers.
* The sole authority of Scripture (sola scriptura) or Scripture as authoritatively interpreted in the church.
* The “soul freedom” of the individual Christian or the Magisterium (teaching authority) of community.
* The church as local congregation or universal communion.
* Ministry ordered in apostolic succession or the priesthood of all believers.
* Sacraments and ordinances as symbols of grace or means of grace.
* The Lord’s Supper as eucharistic sacrifice or memorial meal.
* Remembrance of Mary and the saints or devotion to Mary and the saints.
* Baptism as sacrament of regeneration or testimony to regeneration.
(23) This account of differences is by no means complete. Nor is the disparity between positions always so sharp as to warrant the “or” in the above formulations. Moreover, among those recognized as Evangelical Protestants there are significant differences between, for example, Baptist, Pentecostals, and Calvinists on these questions. But the differences mentioned above reflect disputes that are deep and long standing. In at least some instances, they reflect authentic disagreements that have been in the past and are at present barriers to full communion between Christians.
(24) On these questions, and other questions implied by them, Evangelicals hold that the Catholic Church has gone beyond Scripture, adding teachings and practices that detract from or compromise the Gospel of God’s saving grace in Christ. Catholics, in turn, hold that such teaching and practices are grounded in Scripture and belong to the fullness of God’s revelation. Their rejection, Catholics say, results in a truncated and reduced understanding of the Christian reality.
(25) Again, we cannot resolve these disputes here. We can and do affirm together that the entirety of Christian faith, life, and mission finds its source, center, and end in the crucified and risen Lord. We can and do pledge that we will continue to search togetherthrough study, discussion, and prayerfor a better understanding of one another’s convictions and a more adequate comprehension of the truth of God in Christ. We can testify now that in our searching together we have discovered what we can affirm together and what we can hope together and, therefore, how we can contend together.
We Contend Together
(26) As we are bound together by Christ and his cause, so we are bound together in contending against all that opposes Christ and his cause. We are emboldened not by illusions of easy triumph but by faith in his certain triumph. Our Lord wept over Jerusalem, and he now weeps over a world that does not know the time of its visitation. The raging of the principalities and powers may increase as the End Time nears, but the outcome of the contest is assured.
(27) The cause of Christ is the cause and mission of the church, which is, first of all, to proclaim the Good News that “God was in Christ reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation.” (2 Corinthians 5) To proclaim this Gospel and to sustain the community of faith, worship, and discipleship that is gathered by this Gospel is the first and chief responsibility of the church. All other tasks and responsibilities of the church are derived from and directed toward the mission of the Gospel.
(28) Christians individually and the church corporately also have a responsibility for the right ordering of civil society. We embrace this task soberly; knowing the consequences of human sinfulness, we resist the utopian conceit that it is within our powers to build the Kingdom of God on earth. We embrace this task hopefully; knowing that God has called us to love our neighbor, we seek to secure for all a greater measure of civil righteousness and justice, confident that he will crown our efforts when he rightly orders all things in the coming of his Kingdom.
(29) In the exercise of these public responsibilities there has been in recent years a growing convergence and cooperation between Evangelicals and Catholics. We thank God for the discovery of one another in contending for a common cause. Much more important, we thank God for the discovery of one another as brothers and sisters in Christ. Our cooperation as citizens is animated by our convergence as Christians. We promise to one another that we will work to deepen, build upon, and expand this pattern of convergence and cooperation.
(30) Together we contend for the truth that politics, law, and culture must be secured by moral truth. With the Founders of the American experiment, we declare, “We hold these truths.” With them, we hold that this constitutional order is composed not just of rules and procedures but is most essentially a moral experiment. With them, we hold that only a virtuous people can be free and just, and that virtue is secured by religion. To propose that securing civil virtue is the purpose of religion is blasphemous. To deny that securing civil virtue is a benefit of religion is blindness.
(31) Americans are drifting away from, are often explicitly defying, the constituting truths of this experiment in ordered liberty. Influential sectors of the culture are laid waste by relativism, anti-intellectualism, and nihilism that deny the very idea of truth. Against such influences in both the elite and popular culture, we appeal to reason and religion in contending for the foundational truths of our constitutional order.
(32) More specifically, we contend together for religious freedom. We do so for the sake of religion, but also because religious freedom is the first freedom, the source and shield of all human freedoms. In their relationship to God, persons have a dignity and responsibility that transcends, and thereby limits, the authority of the state and of every other merely human institution.
(33) Religious freedom is itself grounded in and is a product of religious faith, as is evident in the history of Baptists and others in this country. Today we rejoice together that the Roman Catholic Church--as affirmed by the Second Vatican Council and boldly exemplified in the ministry of John Paul II--is strongly committed to religious freedom and, consequently, to the defense of all human rights. Where Evangelicals and Catholics are in severe and sometimes violent conflict, such as parts of Latin America, we urge Christians to embrace and act upon the imperative of religious freedom. Religious freedom will not be respected by the state if it is not respected by Christians or, even worse, if Christians attempt to recruit the state in repressing religious freedom.
(34) In this country, too, freedom of religion cannot be taken for granted but requires constant attention. We strongly affirm the separation of church and state, and just as strongly protest the distortion of that principle to mean the separation of religion from public life. We are deeply concerned by the court’s narrowing of the protections provided by the “free exercise” provision of the First Amendment and by an obsession with “no establishment” that stifles the necessary role of religion in American life. As a consequence of such distortions, it is increasingly the case that wherever government goes religion must retreat, and government increasingly goes almost everywhere. Religion, which was privileged and foundational in our legal order, has in recent years been penalized and made marginal. We contend together for a renewal of the constituting vision of the place of religion in the American experiment.
(35) Religion and religiously grounded moral conviction is not an alien or threatening force in our public life. For the great majority of Americans, morality is derived, however variously and confusedly, from religion. The argument, increasingly voiced in sectors of our political culture, that religion should be excluded from the public square must be recognized as an assault upon the most elementary principles of democratic governance. That argument needs to be exposed and countered by leaders, religious and other, who care about the integrity of our constitutional order.
(36) The pattern of convergence and cooperation between Evangelicals and Catholics is, in large part, a result of common effort to protect human life, especially the lives of the most vulnerable among us. With the Founders, we hold that all human beings are endowed by their Creator with the right to life, liberty, and the pursuit of happiness. The statement that the unborn child is a human life that--barring natural misfortune or lethal intervention--will become what everyone recognizes as a human baby is not a religious assertion. It is a statement of simple biological fact. That the unborn child has a right to protection, including the protection of law, is a moral statement supported by moral reason and biblical truth.
(37) We, therefore, will persist in contending--we will not be discouraged but will multiply every effort--in order to secure the legal protection of the unborn. Our goals are: to secure due process of law for the unborn, to enact the most protective laws and public policies that are politically possible, and to reduce dramatically the incidence of abortion. We warmly commend those who have established thousands of crisis pregnancy and postnatal care centers across the country, and urge that such efforts be multiplied. As the unborn must be protected, so also must women be protected from their current rampant exploitation by the abortion industry and by fathers who refuse to accept responsibility for mothers and children. Abortion on demand, which is the current rule in America, must be recognized as a massive attack on the dignity, rights, and needs of women.
(38) Abortion is the leading edge of an encroaching culture of death. The helpless old, the radically handicapped, and others who cannot effectively assert their rights are increasingly treated as though they have no rights. These are the powerless who are exposed to the will and whim of those who have power over them. We will do all in our power to resist proposals for euthanasia, eugenics, and popular control that exploit the vulnerable, corrupt the integrity of medicine, deprave our culture, and betray the moral truths of our constitutional order.
(39) In public education, we contend together for schools that transmit to coming generations our cultural heritage, which is inseparable from the formative influence of religion, especially Judaism and Christianity. Education for responsible citizenship and social behavior is inescapably moral education. Every effort must be made to cultivate the morality of honesty, law observance, work, caring, chastity, mutual respect between the sexes, and readiness for marriage, parenthood, and family. We reject the claim that, in any or all of these areas, “tolerance” requires the promotion of moral equivalence between the normative and the deviant. In a democratic society that recognizes that parents have the primary responsibility for the formation of their children, schools are to assist and support, not oppose and undermine, parents in the exercise of their responsibility.
(40) We contend together for comprehensive policy of parental choice in education. This is a moral question of simple justice. Parents are the primary educators of their children; the state and other institutions should be supportive of their exercise of the responsibility. We affirm policies that enable parents to effectively exercise their right and responsibility to choose the schooling that they consider best for their children.
(41) We contend together against the widespread pornography in our society, along with the celebration of violence, sexual depravity, and antireligous bigotry in the entertainment media. In resisting such cultural and moral debasement, we recognize the legitimacy of boycotts and other consumer actions, and urge the enforcement of existing laws against obscenity. We reject the self-serving claim of the peddlers of depravity that this constitutes illegitimate censorship. We reject the assertion of the unimaginative that artistic creativity is to be measured by the capacity to shock or outrage. A people incapable of defending decency invites the rule of viciousness, both public and personal.
(42) We contend for a renewed spirit of acceptance, understanding, and cooperation across lines of religion, race, ethnicity, sex, and class. We are all created in the image of God and are accountable to him. That truth is the basis of individual responsibility and equality before the law. The abandonment of that truth has resulted in a society at war with itself, pitting citizens against one another in bitter conflicts of group grievances and claims to entitlement. Justice and social amity require a redirection of public attitudes and policies so that rights are joined to duties and people are rewarded according to their character and competence.
(43) We contend for a free society, including a vibrant market economy. A free society requires a careful balancing between economics, politics and culture. Christianity is not an ideology and therefore does not prescribe precisely how that balance is to be achieved in every circumstance. We affirm the importance of a free economy not only because it is more efficient but because it accords with a Christian understanding of human freedom. Economic freedom, while subject to grave abuse, makes possible the patterns of creativity, cooperation, and accountability that contribute to the common good.
(44) We contend together for a renewed appreciation of Western culture. In its history and missionary reach, Christianity engages all cultures while being captive to none. We are keenly aware of, and grateful for, the role of Christianity in shaping and sustaining the Western culture of which we are part. As with all of history, that culture is marred by human sinfulness. Alone among world cultures, however, the West has cultivated an attitude of self-criticism and of eagerness to learn from other cultures. What is called multiculturalism can mean respectful attention to human differences. More commonly today, however, multiculturalism means affirming all cultures but our own. Welcoming the contributions of other cultures and being ever alert to the limitations of our own, we receive Western culture as our legacy and embrace it as our task in order to transmit it as a gift to future generations.
(45) We contend for public policies that demonstrate renewed respect for the irreplaceable role of mediating structures in society--notably the family, churches, and myriad voluntary associations. The state is not the society, and many of the most important functions of society are best addressed in independence from the state. The role of churches in responding to a wide variety of human needs, especially among the poor and marginal, needs to be protected and strengthened. Moreover, society is not the aggregate of isolated individuals bearing rights but is composed of communities that inculcate responsibility, sustain shared memory, provide mutual aid, and nurture the habits that contribute to both personal well-being and the common good. Most basic among such communities is the community of the family. Laws and social policies should be designed with particular care for the stability and flourishing of families. While the crisis of the family in America is by no means limited to the poor or the underclass, heightened attention must be paid those who have become, as a result of well-intended but misguided statist policies, virtual wards of the government.
(46) Finally, we contend for a realistic and responsible understanding of America’s part in world affairs. Realism and responsibility require that we avoid both the illusions of unlimited power and righteousness, on the one hand, and the timidity and selfishness of isolationism, on the other. U.S. foreign policy should reflect a concern for the defense of democracy and, wherever prudent and possible, the protection and advancement of human rights, including religious freedom.
(47) The above is a partial list of public responsibilities on which we believe there is a pattern of convergence and cooperation between Evangelicals and Catholics. We reject the notion that this constitutes a partisan “religious agenda” in American politics. Rather, this is a set of directions oriented to the common good and discussible on the basis of public reason. While our sense of civic responsibility is informed and motivated by Christian faith, our intention is to elevate the level of political and moral discourse in a manner that excludes no one and invites the participation of all people of good will. To that end, Evangelicals and Catholics have made an inestimable contribution in the past and, it is our hope, will contribute even more effectively in the future.
(48) We are profoundly aware that the American experiment has been, all in all, a blessing to the world and a blessing to us as Evangelical and Catholic Christians. We are determined to assume our full share of responsibility for this “one nation under God,” believing it to be a nation under the judgment, mercy, and providential care of the Lord of the nations to whom alone we render unqualified allegiance.
We Witness Together
(49) The question of Christian witness unavoidably returns us to points of serious tension between Evangelicals and Catholics. Bearing witness to the saving power of Jesus Christ and his will for our lives is an integral part of Christian discipleship. The achievement of good will and cooperation between Evangelicals and Catholics must not be at the price of the urgency and clarity of Christian witness to the gospel. At the same time, and as noted earlier, Our Lord has made clear that the evidence of love among his disciples is an integral part of that Christian witness.
(50) Today, in this country and elsewhere, Evangelicals and Catholics attempt to win “converts” from one another’s folds. In some ways, this is perfectly understandable and perhaps inevitable. In many instances, however, such efforts at recruitment undermine the Christian mission by which we are bound by God’s Word and to which we have recommitted ourselves in this statement. It should be clearly understood between Catholics and Evangelicals that Christian witness is of necessity aimed at conversion. Authentic conversion is--in its beginning, in its end, and all along the way--conversion to God in Christ by the power of the Spirit. In this connection, we embrace as our own the explanation of the Baptist-Roman Catholic International Conversation (1988):
Conversion is turning away from all that is opposed to God, contrary to Christ’s teaching, and turning to God, to Christ, the Son, through the work of the Holy Spirit. It entails a turning from the self-centeredness of sin to faith in Christ as Lord and Savior. Conversion is a passing from one way of life to another new one, marked with the newness of Christ. It is a continuing process so that the whole life of a Christian should be a passage from death to life, from error to truth, from sin to grace. Our life in Christ demands continual growth in God’s grace. Conversion is personal but not private. Individuals respond in faith to God’s call but faith comes from hearing the proclamation of the word of God and is to be expressed in the life together in Christ that is the Church.
(51) By preaching, teaching, and life example, Christians witness to Christians and non-Christians alike. We seek and pray for the conversion of others, even as we recognize our own continuing need to be fully converted. As we strive to make Christian faith and life--our own and that of others--ever more intentional rather than nominal, ever more committed rather than apathetic, we also recognize the different forms that authentic discipleship can take. As is evident in the two thousand year history of the church, and in our contemporary experience, there are different ways of being Christian, and some of these ways are distinctively marked by communal patterns of worship, piety, and catechesis. That we are all to be one does not mean that we are all to be identical in our way of following the one Christ. Such distinctive patterns of discipleship, it should be noted, are amply evident within the communion of the Catholic Church as well as within the many worlds of Evangelical Protestantism.
(52) It is understandable that Christians who bear witness to the Gospel try to persuade others that their communities and traditions are more fully in accord with the Gospel. There is a necessary distinction between evangelizing and what it today commonly called proselytizing or “sheep stealing.” We condemn the practice of recruiting people from another community for purposes of denominational or institutional aggrandizement. At the same time, our commitment to full religious freedom compels us to defend the legal freedom to proselytize even as we call upon Christians to refrain from such activity.
(53) Three observations are in order in connection with proselytizing. First, as much as we might believe one community is more fully in accord with the Gospel than another, we as Evangelicals and Catholics affirm that opportunity and means for growth in Christian discipleship are available in our several communities. Second, the decision of the committed Christian with respect to his communal allegiance and participation must be assiduously respected. Third, in view of the large number of non-Christians in the world and the enormous challenge of our common evangelistic task, it is neither theologically legitimate nor a prudent use of resources for one Christian community to proselytize among active adherents of another Christian community.
(54) Christian witness must always be made in a spirit of love and humility. It must not deny but must readily accord to everyone the full freedom to discern and decide what is God’s will for his life. Witness that is in service to the truth is in service to such freedom. Any form of coercion--physical, psychological, legal, economic--corrupts Christian witness and is to be unqualifiedly rejected. Similarly, bearing false witness against other persons and communities, or casting unjust and uncharitable suspicions upon them, is incompatible with the Gospel. Also to be rejected is the practice of comparing the strengths and ideals of one community with the weaknesses and failures of another. In describing the teaching and practices of other Christians, we must strive to do so in a way that they would recognize as fair and accurate.
(55) In considering the many corruptions of Christian witness, we, Evangelicals and Catholics, confess that we have sinned against one another and against God. We most earnestly ask the forgiveness of God and one another, and pray for the grace to amend our own lives and that of our communities.
(56) Repentance and amendment of life do not dissolve remaining differences between us. In the context of evangelization and “reevangelization,” we encounter a major difference in our understanding of the relationship between baptism and the new birth in Christ. For Catholics, all who are validly baptized are born again and are truly, however imperfectly, in communion with Christ. That baptismal grace is to be continually reawakened and revivified through conversion. For most Evangelicals, but not all, the experience of conversion is to be followed by baptism as a sign of the new birth. For Catholics, all the baptized are already members of the church, however dormant their faith and life; for many Evangelicals, the new birth requires baptismal initiation into the community of the born again. These differing beliefs about the relationship between baptism, new birth, and membership in the church should be honestly presented to the Christian who has undergone conversion. But again, his decision regarding communal allegiance and participation must be assiduously respected.
(57) There are, then, differences between us that cannot be resolved here. But on this we are resolved: All authentic witness must be aimed at conversion to God in Christ by the power of the Holy Spirit. Those converted--whether understood as having received the new birth for the first time or as having experienced the reawakening of the new birth originally bestowed in the sacrament of baptism--must be given full freedom and respect as they discern and decide the community in which they will live their new life in Christ. In such discernment and decision, they are ultimately responsible to God and we dare not interfere with the exercise of that responsibility. Also in our differences and disagreements, we Evangelicals and Catholics commend one another to God “who by the power at work within us is able to do far more abundantly than all that we ask or think.” (Ephesians 3)
(58) In this discussion of witnessing together we have touched on difficult and long standing problems. The difficulties must not be permitted to overshadow the truths on which we are, by the grace of God, in firm agreement. As we grow in mutual understanding and trust, it is our hope that our efforts to evangelize will not jeopardize but will reinforce our devotion to the common tasks to which we have pledged ourselves in this statement.
(59) Nearly two thousand years after it began, and nearly five hundred years after the divisions of the Reformation era, the Christian mission to the world is vibrantly alive and assertive. We do not know, we cannot know, what the Lord of history has in store for the Third Millennium. It may be the springtime of world missions and great Christian expansion. It may be the way of the cross marked by persecution and apparent marginalization. In different places and times, it will likely be both. Or it may be that Our Lord will return tomorrow.
(6) We do know that his promise is sure, that we are enlisted for the duration, and that we are in this together. We do know that we must affirm and hope and search and contend and witness together, for we belong not to ourselves but to him who has purchased us by the blood of the cross. We do know that this is a time of opportunity--and, if of opportunity, then of responsibility--for Evangelicals and Catholics to be Christians together in a way that helps prepare the world for the coming of him to whom belongs the kingdom, the power, and the glory forever. Amen.
Participants: Mr. Charles Colson Prison Fellowship; Fr. Juan Diaz-Vilar, S.J. Catholic Hispanic Ministries; Fr. Avery Dulles, S.J. Fordham University; Bishop Francis George OMI Diocese of Yakima, Washington; Dr. Kent Hill Eastern Nazarene College; Dr. Richard Land Christian Life Commission of the Southern Baptist Convention; Dr. Larry Lewis Home Missions Board of the Southern Baptist Convention; Dr. Jesse Miranda Assemblies of God; Msgr. William Murphy Chancellor of the Archdiocese of Boston; Fr. Richard John Neuhaus Institute on Religion and Public Life; Mr. Brian O’Connell World Evangelical Fellowship; Mr. Herbert Schlossberg Fieldstead Foundation; Archbishop Francis Stafford Archdiocese of Denver; Mr. George Wiegel Ethics and Public Policy Center; Dr. John White Geneva College and the National Association of Evangelicals.
Endorsed by: Dr. William Abraham Perkins School of Theology; Dr. Elizabeth Achtemeier Union Theological Seminary, Virginia; Mr. William Bently Ball Harrisburg, Pennsylvania; Dr. Bill Bright Campus Crusade for Christ; Professor Robert Destro Catholic University of America; Fr. Augustine Dinoia, O.P. Dominican House of Studies; Fr. Joseph P. Fitzpatrick, S.J. Fordham University; Mr. Keith Fournier American Center for Law and Justice; Bishop William Frey Trinity Episcopal School for Ministry; Professor Mary Ann Glendon Harvard Law School; Dr. Os Guiness Trinity Forum; Dr. Nathan Hatch University of Notre Dame; Dr. James Hitchcock St. Louis University; Professor Peter Kreeft Boston College; Fr. Matthew Lamb Boston College; Mr. Ralph Martin Renewal Ministries; Dr. Richard Mouw Fuller Theological Seminary; Dr. Mark Knoll Wheaton College; Mr. Michael Novak American Enterprise Institute; John Cardinal O’Conner Archdiocese of New York; Dr. Thomas Oden Drew University; Dr. James I. Packer Regent College, British Columbia; The Rev. Pat Robertson Regent University; Dr. John Rogers Trinity Episcopal School for Ministry; Bishop Carlos A. Sevilla, S.J. Archdiocese of San Francisco.
1. Based on the introduction to Evangelicals and Catholics Together (ECT), what is the documents purpose?
2. Is it possible for Catholics and Evangelicals to “work and witness together” in the cause of Christ without compromising truth?
3. In We Affirm Together, the writers affirm justification by grace through faith and the inspiration and authority of the Scriptures. Is it possible for Catholics and Evangelicals alike to affirm these statements? Do the statements have the same meaning for both?
4. Would you agree that as Catholics and Evangelicals “search for a fuller and clearer understanding of God’s revelation of Christ and his will” their disputes will eventually be resolved and they will become united? Why or why not?
5. One of the assumptions of ECT is that Catholics and Evangelicals are brothers and sisters in Christ. Do you agree? Explain.
6. On which of the many issues mentioned in We Contend Together could you work alongside Catholics?
7. Is the usage of the term “conversion” in We Witness Together acceptable to both Catholics and Evangelicals? Is its usage biblical?
8. What is it that the writers of this document have “discovered and resolved” (1, 7) in the Catholic/Evangelical relationship?
9. What positive contributions does ECT make?
10. What are the weaknesses of ECT?
172 Conscientization is the process whereby the oppressed recognize and alter their relational and cultural situation. “They thus make the transfer from a “naive awareness”--which does not deal with problems, gives too much value to the past, tends to accept mythical explanations, and tends toward debate--to a “critical awareness”--which delves into problems, is open to new ideas, replaces magical explanations with real causes, and tends to dialogue. [Gutierrez, p. 57]
204 This document appeared in First Things, May 1994, pages 15-22 without the paragraph numbering. The paragraph numbering follows with that which appears in A House United, by Keith A. Fournier with William D. Watkins, (Colorado Springs: Navpress, 1994), pages 337-349.
Religion and Public Life, a research and education institute located in New York City, held a press conference on March 29, 1994, to release a document prepared and signed by a group of Evangelical Protestants and Roman Catholics. Dallas Seminary was not involved in the formation of this statement or of subsequent documents. However, a growing concern has been expressed by some Dallas Seminary alumni and friends as to the relationship of the Seminary to this declaration. In light of the questions raised, the administration is responding with the following evaluation.
Dallas Seminary recognizes that Evangelicals and Roman Catholics share much in common on moral and social issues and can often cooperate in these areas.
Our society is under assault by the forces of secularism, humanism, and false religions. Catholics and Evangelicals unite in opposition to such evils as abortion on demand and pornography. And we unite in our support for many basic theological truths and biblical values on morality and the family. These (and other) issues are addressed in the Evangelicals and Catholics Together document and are a welcome reminder of the areas where Evangelicals and Catholics agree.
Cooperation in these areas takes the form of political, moral, and social action. Resisting the abortion of the unborn, establishing crisis pregnancy centers, and lobbying for laws that promote moral values and protect abused family members are areas where Evangelicals and Catholics have cooperated in the past. Such cooperation helps Evangelicals fulfill their responsibility as good citizens and, more importantly, as salt and light in a corrupt and dark society.
Dallas Seminary believes the theological differences between Evangelical and Roman Catholics remain significant and must not be minimized.
Though Dallas Seminary affirms areas of agreement in the moral and social arenas, we strongly question whether Evangelicals and Catholics can ever “unite on the great truths of the faith.” Though both groups might use the same words and quote the same Scriptures, at least four fundamental issues separate Evangelical and Catholic doctrine.
1. Evangelicals hold to sola fide (justification by faith only in Christ alone) while official Roman Catholic doctrine teaches that justification also involves human effort and merit.
2. Evangelicals teach that the new birth is not dependent on water baptism while Roman Catholic doctrine teaches that water baptism is a “sacrament of regeneration.”
3. Evangelicals affirm sola scriptura (the Word of God alone is our final authority for doctrine and Christian life) while Roman Catholic doctrine teaches that church tradition and the authority of the pope sustain equal validity with the Bible.
4. Evangelicals hold that all believers are priests with immediate access to God through Jesus Christ while Roman Catholic doctrine teaches that the clergy, saints, and the Virgin Mary are also mediators whom individuals need to approach God.
These doctrinal differences are too significant to ignore. Furthermore, these were major issues at the heart of the Protestant Reformation and cannot be dismissed for the sake of unity. Dallas Seminary therefore cannot in good conscience endorse the Evangelicals and Catholics Together document. However, we will maintain fellowship with those Evangelicals who did sign the document. They are our brothers and sisters in Christ, and we affirm them as friends while disagreeing with this particular action on their part.
We close by noting three specific points made in the document we feel are significant.
1. The document was not a formal agreement between Evangelicals and the Roman Catholic church. It begins by stating unequivocally, “This statement cannot speak officially for our communities.” It is a document representing the views of several Evangelicals and Roman Catholics, but it never intended to speak on behalf of either group as a whole.
2. The document highlights the fact that a number of Roman Catholics are trusting in Jesus Christ alone for their salvation and are truly “born again.”
3. The document does remind Evangelicals that Roman Catholics are our allies in the fight to reclaim the basic moral and spiritual values under assault in our society.
Dallas Seminary will continue to train men and women to take the good news of God’s salvation by grace through faith to all needy people in this world who believe they can somehow earn eternal life by their own merit. To do less is to deny the Great Commission of our Lord.
1. Identify a list of common terms used by both Evangelicals and Catholics. Construct a table to visually compare the different usages of these common terms.
2. Identify common Scripture passages interpreted differently by Evangelicals and Catholics. Construct a table to visually compare the different interpretations of the passages.
3. Research the history of the development of the New Testament canon. Determine the extent to which the early church relied on the New Testament for its authority. Report your findings in an essay.
4. Write an essay responding to the question: “Should converted former Catholics leave the Catholic Church?”
5. Write an essay reflecting on the question: “Is Catholicism salvation by works?”
6. Outline and develop a series of Bible studies for use both in leading a Catholic through the essential doctrines of Christianity and in challenging him to rethink Catholic dogma.
7. Write an essay reflecting on the question: “What is The Catholic’s Hope?”.
8. Write an essay reflecting on the question: “Can one be Catholic and Christian?”
9. Develop a visual presentation of Roman Catholic theology.
10. Write an essay reflecting on the question: “To what degree do official Roman Catholic documents define the beliefs and convictions of those Roman Catholics among whom you minister?”
The Constitution on the Sacred Liturgy
4 Dec. 1963
Decree on the Means of Social Communication
4 Dec. 1963
Dogmatic Constitution on the Church
21 Nov. 1964
Decree on the Catholic Eastern Churches
21 Nov. 1964
Decree on Ecumenism
21 Nov. 1964
Decree on the Pastoral Office of Bishops in the Church
28 Oct. 1965
Decree on the Up-To-Date Renewal of Religious Life
28 Oct. 1965
Decree on the Training of Priests
28 Oct. 1965
Declaration on Christian Education
28 Oct. 1965
Declaration on the Relation of the Church to Non-Christian Religions
28 Oct. 1965
Dogmatic Constitution on Divine Revelation
18 Nov. 1965
Decree on the Apostolate of Lay People
18 Nov. 1965
Declaration on Religious Liberty
7 Dec. 1965
Decree on the Church’s Missionary Activity
Ad gentes divinitus
7 Dec. 1965
Decree on the Ministry and Life of Priests
7 Dec. 1965
Pastoral Constitution on the Church in the Modern World
Gaudium et spes
7 Dec. 1965
Francis Schussler Fiorenza and John P. Galvin, eds., Systematic Theology: Roman Catholic Perspectives. Minneapolis: Fortress Press, 1991.
Austin Flannery, ed., Vatican Council II: The Conciliar and Post Conciliar Documents. Grand Rapids: Eerdmans, 1992.
Adrian Hastings, ed., Modern Catholicism. New York: Oxford University Press, 1991.
Karl Keating, Catholicism and Fundamentalism. San Francisco: Ignatius Press, 1988.
Libreria Editrice Vaticana, The Catechism of the Catholic Church. Ligouri, MD: Ligouri Publications, 1994.
John Ankerberg and John Weldon, Protestants and Catholics: Do They Now Agree?. Eugene Oregon: Harvest House Publishers, 1995.
John Armstrong, ed., Roman Catholicism: Evangelical Protestants Analyze What Divides and Unites Us. Chicago: Moody, 1994.
Loraine Boettner, Roman Catholicism. Philadelphia: The Presbyterian and Reformed Publishing Company, 1962.
James G. McCarthy, The Gospel According to Rome. Eugene, OR: Harvest House Publishers, 1995.
Leonardo Boff and Clodovis Boff, Introducing Liberation Theology. Maryknoll, NY: Orbis Books, 1987.
Gustavo Gutierrez, A Theology of Liberation. MaryKnoll, NY: Orbis Books, 1988.
Paul P. Enns, The Moody Handbook of Theology. Chicago: Moody Press, 1989.
Charles C. Ryrie, Basic Theology. Wheaton: Victor Books, 1986.
F. F. Bruce, Tradition Old and New. Grand Rapids: Zondervan, 1970.
Philip Wesley Comfort, ed., The Origin of the Bible. Wheaton: Tyndale House Publishers, 1992.
Norman L. Geisler, ed., Inerrancy. Grand Rapids: Zondervan, 1980.
Keith A. Fournier, A House United? Evangelicals and Catholics Together: A Winning Alliance for the 21st Century. Colorado Springs: Navpress, 1994. | <urn:uuid:fbe6d07f-9503-4b6e-aa05-ab214e8cdced> | CC-MAIN-2017-04 | https://bible.org/print/book/export/html/6298 | s3://commoncrawl/crawl-data/CC-MAIN-2017-04/segments/1484560281069.89/warc/CC-MAIN-20170116095121-00273-ip-10-171-10-70.ec2.internal.warc.gz | en | 0.957663 | 36,088 | 1.609375 | 2 |
Appraising Agricultural Greenhouse Gas Mitigation Potentials: Effects of Alternative Assumptions
There is interest in society in general and in the agricultural and forestry sectors concerning a land-based role in greenhouse gas mitigation reduction. Numerous studies have estimated the potential supply schedules at which agriculture and forestry could produce greenhouse gas offsets. However, such studies vary widely in critical assumptions regarding economic market adjustments, allowed scope of mitigation alternatives, and region of focus. Here, we examine the effects of using different assumptions on the total emission mitigation supply curve from agriculture and forestry in the United States. To do this we employ the U.S.-based Agricultural Sector and Mitigation of Greenhouse Gas Model and find that variations in such factors can have profound effects on the results. Differences between commonly employed methods shift economic mitigation potentials from -55 to + 85%. The bias is stronger at higher carbon prices due to afforestation and energy crop plantations that reduce supply of traditional commodities. Lower carbon prices promote management changes with smaller impacts on commodity supply. Copyright 2006 International Association of Agricultural Economists.
(This abstract was borrowed from another version of this item.)
|Date of creation:||Jul 2005|
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Please report citation or reference errors to , or , if you are the registered author of the cited work, log in to your RePEc Author Service profile, click on "citations" and make appropriate adjustments.:
- Alig, Ralph J. & Adams, Darius M. & McCarl, Bruce A., 1998.
"Impacts Of Incorporating Land Exchanges Between Forestry And Agriculture In Sector Models,"
Journal of Agricultural and Applied Economics,
Southern Agricultural Economics Association, vol. 30(02), December.
- Alig, Ralph J. & Adams, Darius M. & McCarl, Bruce A., 1998. "Impacts of Incorporating Land Exchanges Between Forestry and Agriculture in Sector Models," Journal of Agricultural and Applied Economics, Cambridge University Press, vol. 30(02), pages 389-401, December.
- Heng-Chi Lee & Bruce McCarl & Uwe Schneider & Chi-Chung Chen, 2007.
"Leakage and Comparative Advantage Implications of Agricultural Participation in Greenhouse Gas Emission Mitigation,"
Mitigation and Adaptation Strategies for Global Change,
Springer, vol. 12(4), pages 471-494, May.
- Heng-Chi Lee & Bruce A. McCarl & Uwe A. Schneider & Chi-Chung Chen, 2003. "Leakage and Comparative Advantage Implications of Agricultural Participation in Greenhouse Gas Emission Mitigation," Working Papers FNU-18, Research unit Sustainability and Global Change, Hamburg University, revised Jan 2003.
- Heng-Chi Lee & Bruce A. McCarl & Uwe A. Schneider & Chi-Chung Chen, 2004. "Leakage and Comparative Advantage Implications of Agricultural Participation in Greenhouse Gas Emission Mitigation," UWO Department of Economics Working Papers 20041, University of Western Ontario, Department of Economics.
- Newell, Richard G. & Stavins, Robert N., 2000.
"Climate Change and Forest Sinks: Factors Affecting the Costs of Carbon Sequestration,"
Journal of Environmental Economics and Management,
Elsevier, vol. 40(3), pages 211-235, November.
- Stavins, Robert & Newell, Richard, 1999. "Climate Change and Forest Sinks: Factors Affecting the Costs of Carbon Sequestration," Discussion Papers dp-99-31-rev, Resources For the Future.
- Stavins, Robert, 2000. "limate Change and Forest Sinks: Factors Affecting the Costs of Carbon Sequestration," Working Paper Series rwp00-001, Harvard University, John F. Kennedy School of Government.
- Stéphane Cara & Martin Houzé & Pierre-Alain Jayet, 2005. "Methane and Nitrous Oxide Emissions from Agriculture in the EU: A Spatial Assessment of Sources and Abatement Costs," Environmental & Resource Economics, Springer;European Association of Environmental and Resource Economists, vol. 32(4), pages 551-583, December.
- Chen, Chi-Chung & McCarl, Bruce A., 2000. "The Value Of Enso Information To Agriculture: Consideration Of Event Strength And Trade," Journal of Agricultural and Resource Economics, Western Agricultural Economics Association, vol. 25(02), December.
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For technical questions regarding this item, or to correct its authors, title, abstract, bibliographic or download information, contact: (Uwe Schneider)
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Full course description
NEW JERSEY LEADERSHIP ACADEMY - SERIES 7
LEADing for An Equity Revolution: Learning from Our New Realities
NJLA Series 7 Overview
Teacher Leader Domain: I
It is a time of hope, of transformation and of innovation in education. In the span of three short months our NJ educational system has been disrupted, put into chaos and shock from the normal routines of brick and mortar schools to learning routines and structures in a virtual environment. Inequities in the system have been uncovered. The lessons learned in that short period of time, however, have the potential power to strengthen and create a catalyst to change our systems of learning in ways that will grant all students the door to personalized and purposeful learning. The three sessions of the New Jersey Leadership Academy 7 will challenge leaders to develop strategies and actions to answer the following questions:
- How do we leverage what we have learned to build sustainable and equitable learning structures across all schools?
- What challenges should we prepare for and how can those challenges be addressed?
- How will we maximize new learning structures to meet individual student needs, with a focus on students who have been (traditionally) marginalized?
- How do we create partnerships, outreach and resources to empower the voices of the learning community to solve problems that prevent us from serving all students?
- How do we continue to prepare for the future and be flexible, despite the many uncertainties we still face?
Session 1 - The Equity Imperative: Embracing the Change Equity Inspires
PSEL: 3 (10)
Teacher Leader Domain: 1, 2
CAR: Culture: Climate for Shared Leadership
Session 2 - Climate and Culture: Nurturing Strong, Resilient Relationships for Adults and Students
PSEL: 3, 7, 8
Teacher Leader Domain: 1, 2, 6
CAR: Culture: Communication of Connections and High Expectations
Session 3 - Culturally Responsive Teaching: Leading Instruction That Empowers Deep Student Learning
PSEL: 3, 4, 10
Teacher Leader Domain: 2, 4
CAR: Culture: Climate for Learning
Register today! (add link)
Already registered? Sign in to access NJLA7 in the Canvas online course system. | <urn:uuid:931fb05a-b78f-4f21-8e16-97dd14910433> | CC-MAIN-2022-33 | https://fea.catalog.instructure.com/browse/njla7/courses/njla-series-7 | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882571210.98/warc/CC-MAIN-20220810191850-20220810221850-00471.warc.gz | en | 0.900484 | 479 | 2.03125 | 2 |
KLAMATH FALLS, Ore. — Almost since the Bureau of Reclamation first began plumbing the Klamath River in 1906, creating a vast and fertile farming region out of arid southeastern Oregon and northeastern California, people have fought over what the river provides: water for farming, water to preserve one of the West Coast’s largest salmon runs and a source of hydroelectric power.
Then, suddenly, a truce was announced. In February 2010, after five years of confidential negotiation, an unlikely alliance of American Indian tribes, environmentalists, farmers, fishermen, governors and the federal government signed the Klamath Basin Restoration Agreement.
The agreement was hailed as evidence of a new era in the West in which bitter divisions over natural resources could be bridged. Within a decade, it dictated, four dams would come down, enabling much of the river to flow freely and its once-mighty run of salmon to return. At the same time, farmers would be assured of water for their crops and affordable power. And Indian tribes would regain land lost decades ago.
Interior Secretary Ken Salazar said he had expected Congress to act that year to approve the agreement, known as the K.B.R.A., and to begin appropriating the more than $1 billion to carry out what he called “the largest river restoration project in the world.”Continue reading the main story
Yet more than two years later, that has not happened, and it is unclear when, if ever, the agreement will be enacted.
A month after it was announced, seven people gathered at Jack Charlton’s machine shop south of downtown Klamath Falls and formed the Klamath County Tea Party Patriots. Four of them were farmers wary of losing their water. One was Mr. Charlton, who fixed their equipment. Mr. Charlton recalled the anger and worry in the room that night. Many felt the government was more worried about endangered fish than endangered farmers.
“It was like, ‘Where have I been?’ ” he said. “ ‘Have I been asleep all these years?’ The last thing that they want to take away is our water.”
The Tea Party Patriots became a local political force, eventually paralyzing the high-powered deal by defeating many of the local officials who supported it, including all three Klamath County commissioners, and sending a signal to Congress that it lacks enough grass-roots support.
The restoration deal “is not going to go anywhere at all,” said Tom Mallams, a farmer and newly elected county commissioner who, with Tea Party backing, unseated a 15-year incumbent. “It’s slowly dying on the vine.”
The fight over the Klamath reached a heated peak in 2001 when a severe drought prompted federal water managers to shut off irrigation to ensure enough water for endangered fish. The next year, Vice President Dick Cheney came to the aid of angry farmers, making sure irrigation was not cut off again.
That summer, 70,000 salmon died. Several years later, commercial salmon fishing on the West Coast was shut down in part because of the decline of salmon populations in the Klamath. Scientific research indicated that removing the dams was the best way to save the salmon run.
But without the Klamath Basin Restoration Agreement or another brokered alternative, the Klamath will remain at the mercy of the courts and the powerful legal forces that various groups invoked there, including the Endangered Species Act, tribal rights and Western water law. Environmentalists, tribes and fishermen who support the agreement cite the Endangered Species Act to argue for removing the dams. Farmers and others generally opposed to the agreement cite generations-old water claims made with the Bureau of Reclamation.
The deal’s supporters, particularly environmentalists most adamant about removing the dams, say more court fights are inevitable if the deal is not confirmed by Congress — regardless of local political developments.
Tribes in both states have claimed the management of the river violates their 19th-century treaty rights to fish, gather and hunt. Fear and self-preservation prompted the talks that led to the agreement, in light of more droughts being predicted, tribal water rights gaining momentum in court and the power company that owns the dams worrying about its prospects for relicensing. Nearly all of the more than two dozen parties involved compromised their interests to reach a consensus.
For irrigators like Tracey Liskey, a third-generation farmer who supported the agreement — and just lost a race for state representative — the K.B.R.A. promised a version of stability: a reliable though not ideal amount of water they could count on to get their alfalfa, hay and other crops through the dry summer. At the other end of the river, where it meets the Pacific in California, some tribes and commercial fishermen supported the agreement because it offered more security that river flows would not fall below what it takes to maintain a healthy salmon habitat.
The power company, PacifiCorp, agreed to the deal when it became clear that relicensing the dams would be more expensive and more trying than removing them. And while some tribes rejected the agreement, most believed it offered them a way to remove the dams and restore the river. A group of three called the Klamath Tribes agreed to give up some control of the water to regain tens of thousands of acres for timber production that they had relinquished decades earlier.
The Klamath Tribes have recently received favorable rulings in state administrative courts on lawsuits they first filed in the 1970s to gain control of the water upstream. If the tribes eventually win — a decision is due late this year — opponents of the agreement could find themselves wishing they had been more supportive. “It’s about economies, and the Klamath Tribes’ economy is just as important as anyone else’s economy,” said Jeff Mitchell, a member of the Klamath tribal council who has been central to negotiations for the agreement.
Mr. Mallams and some of the agreement’s other most vocal opponents do not draw water directly from the irrigation system, but they benefit from it in other ways, including from the affordable power supply the dams have provided. They frequently accuse supporters of the agreement of wanting to remove the Klamath dams as part of an environmental campaign to remove much larger dams on the Columbia River that provide the backbone of the power supply in the Northwest.
Mr. Salazar said in an interview that he remained optimistic that Congress would eventually approve the deal. Some supporters say opponents are stirring division with no clear agenda.
“I always refer to us as the radical middle because there’s nothing radical in the Klamath about fighting over water,” said Craig Tucker, the Klamath coordinator for the Karuk Tribe of Northern California and a supporter of the 2010 agreement. “What’s radical is learning how to share.”Continue reading the main story | <urn:uuid:1189677c-a2fd-4b87-a363-91c848a9d777> | CC-MAIN-2017-04 | http://www.nytimes.com/2012/07/19/us/two-years-after-pact-to-restore-river-no-changes.html?pagewanted=all&_r=0 | s3://commoncrawl/crawl-data/CC-MAIN-2017-04/segments/1484560285289.45/warc/CC-MAIN-20170116095125-00152-ip-10-171-10-70.ec2.internal.warc.gz | en | 0.964716 | 1,439 | 2.75 | 3 |
Last month, dance choreographer and television producer Debbie Allen took to her Twitter account with a passionate plea. It was a call for the return of her popular late 80s, early 90s sitcom A Different World. Allen had just celebrated the 25th anniversary of the spinoff, originally conceived of as a vehicle for Cosby Show star Lisa Bonet, who later left the show after its first season. Despite Bonet’s departure, A Different World lived on for six seasons, serving as a fresh window into a facet of the black experience that had not been explored on American television before – the black collegiate experience.
“We need to recap this groundbreaking series that is so missed in TV today,” Allen wrote. “Can I get an amen?”
At the height of its popularity, A Different World was the second most-viewed black sitcom on television, tackling then taboo issues like HIV/AIDs, class relations amongst black people, blackface and the mammy image, the LA Riots, and the Gulf War. It was a new take on an old form, yes, but it was also following in a tradition that had began before The Cosby Show with programs in the late 60s and early 70s like The Jeffersons, Good Times, and Sanford and Son – shows that brought the funny but still, at times, attempted to take on “real issues” – issues that often acknowledged the not so swell parts about being black in America. And in the wake of Cosby and A Different World came a flood of black 90s sitcoms – The Fresh Prince of Bel Air, Living Single, Family Matters, Martin, The Parent ‘Hood – over fifty or so shows on network channels that focused on everything from tight knit working class families, Beverly Hills millionaires, boy geniuses, high school music teachers, twins switched at birth, and housing project supers.
But then, by the end of the decade, something shifted. Sitcoms depicting black life began to gradually drop off the rosters of the Big Three networks (CBS, ABC, NBC) as the popularity of shows like Friends and reality television began to rise. According to The New York Times, between 1997 and 2001 the number of thriving black sitcoms dwindled from 15 to only 6. This included Girlfriends, The Bernie Mac Show, The Jamie Foxx Show, The Steve Harvey Show, Moesha, and its spinoff The Parkers. Today, there are just about the same number of black sitcoms in rotation, all of them on basic cable (like Tatyana Ali’s Love That Girl! and Ice Cube’s Are We There Yet?), and two of them the brainchildren of Tyler Perry (take that how you will).
It seems we’ve entered a period in which the black sitcom, in the most traditional sense, is entirely unsure of what it wants to be. The three-camera comedy as an entity is in a bit of a transition period – single-camera shows like 30 Rock, The Office, and Modern Family (all with one or two complimentary brown and black characters) have irrevocably changed the television comedy landscape. But for the black sitcom, a sense of nostalgia and creative ennui remains. TV Land’s recent announcement that it will begin airing reruns of The Cosby Show in primetime this year and the positive reaction to Allen’s tweets last month suggest a yearning for a black sitcom of the past.
Reed Between the Lines, starring Tracee Ellis Ross and Malcolm-Jamal Warner, was one of the many new shows picked up by BET, created as a sort of Facebook generation answer to that yearning. It centers on a middle-class black couple balancing their careers with parenthood. Comparisons to The Cosby Show were unavoidable – even the set was distinctly similar to the familiar layout of the Huxtables’ iconic brownstone in Brooklyn Heights. In an interview with Upscale magazine, former Cosby kid Warner acknowledged the similarities, saying: “None of us is Bill Cosby, so we’re not trying to recreate Cosby. What we are trying to recreate is the universality and the timelessness.”
Sometimes the wheel can be reinvented into something sleeker, smoother, hipper. But, for all intents and purposes, it is still a wheel, and Reed fails to add anything exciting or new to the family sitcom setup. Tracee Ellis Ross recently revealed that she was leaving the show to focus on new projects, while BET has announced plans to create a spinoff series chronicling the adventures of series regular Jacob Latimore at the fictional HBC Mt. Pleasant University. It’s history repeating itself, and rather than capturing a universal or timeless quality the stale premises and seem weirdly dated. They’re redundant when they mean to be revolutionary. But that revolution happened twenty years ago, with Clair and Cliff Huxtable and their five well-adjusted kids, with Whitley, Dwayne, and the Hillman class of ‘91.
Two years ago, Vibe suggested that with the dwindling amount of black sitcoms on network television, cable had to potential to “revolutionize the genre.” Today, one wonders if all cable has really done is keep the life support on. Still, there is some hope, and it is coming not from television but from the web, a new frontier. Issa Rae’s wildly popular Awkward Black Girl has flourished, embraced by audiences starved for a different perspective on the black sitcom. Along with it new online shows like The Couple, Roomloverfriends, and The New 20s have gathered followings, and it seems that the web is providing a platform for these shows that wouldn’t have been available to them on TV.
But while the web has proven an exciting space for original content, one still wonders whether the same space will ever be made on network television. BET recently announced two upcoming sitcoms – The Real Husbands of Hollywood (based on the popular 2011 BET Awards sketch), and Second Generation Wayans, a scripted comedy described as “a cross between Entourage and How to Make it in America,” chronicling the efforts of Marlon and Damon Wayans’ nephews to make it in Hollywood on their own. The concepts are timely and intriguing, but it remains to be seen if anything interesting will actually be done with them.
The future of the black sitcom may be a decidedly hazy one at the moment, but the content being produced for the web gives at least some insight about what might be ahead. Perhaps it isn’t A Different World 2.0 that the genre needs, but certainly the sort of “groundbreaking” new perspectives that made Allen’s show so popular in the early 90s and are now making Rae’s Awkward Black Girl an icon for a new age.
Zeba Blay is a Ghanaian-born film and culture writer based in New York. She is a regular contributor to Digital Spy, Huffington Post, Africa Style Daily, and Afropunk. She runs a personal movie blog, Film Memory. Follow her on Twitter @zblay. | <urn:uuid:6d24e737-514e-4209-bd61-9a8d7dabff46> | CC-MAIN-2017-04 | http://www.indiewire.com/2012/09/is-nostalgia-all-thats-next-for-the-black-sitcom-142041/ | s3://commoncrawl/crawl-data/CC-MAIN-2017-04/segments/1484560279169.4/warc/CC-MAIN-20170116095119-00210-ip-10-171-10-70.ec2.internal.warc.gz | en | 0.954761 | 1,479 | 1.703125 | 2 |
Unlike dogs and cats which have been domesticated for thousands of years, your pet bird is still truly a wild animal that just happens to be living in a domestic environment. Captive birds retain their full array of natural instincts and habits, and as their caretakers, it’s important to give them suitable opportunities to exercise these instincts. Their brains are built to actively solve problems and forage throughout the day. Without the ability to exercise their foraging instincts, serious issues arise including aggression, feather picking, screaming, and depression—all from having too little to do throughout their day.In order to provide foraging stimulation and problem solving, here are few ideas for your pet bird to keep them chirping with content! Foraging ideas for pet birds.
1. Where’s The Food? – Offering multiple feeding stations encourages the bird to wander and explore outside of his cage or play area. You can keep the food nearby the cage and limit the area to where he is comfortable, but still providing a chance to mix things up.
2. Find The Food: To encourage foraging, start by placing your first foraging toys in your bird’s normal food bowl so that they get the idea that these devices contain food. Once your bird gets used to taking these toys apart, you can start hiding them around different parts of their cage so that they have a fun hunting game to keep them busy throughout the day. You can also use clicker training to reinforce foraging behavior. If you enjoy crafts, you can make your own toys with items from the craft store, or you can purchase toys, but make sure the materials are all-natural.
3. Wrapped Treats: Try wrapping food treats in paper, then twist the ends with natural rope or vegan leather and hang from the cage (rope that frays is dangerous for your bird so be sure to use something like manila rope). If your bird is not the most adventurous, you can poke holes to give them a head start on uncovering the goodies inside. If your bird’s cage doesn’t have a play top, coconut shell perches that hold food can be placed on the outside of the cage or place a foraging tree just outside the cage for your bird climb on and find food.
4. For The Big Bird: Another quick and easy foraging toy that works especially well for larger birds involves a toilet paper roll and shredded paper. You simply place the food in the center of the roll, and then stuff each end with shredded paper and you have a cheap, easy to make foraging treat!
There are tons of ideas online for making foraging toys. Other options include toys made of dry pasta, wiffle balls, or cardboard boxes. Use the web to help you get creative and to learn what items are safe. And remember, when deciding on what types of foraging toys to make, think about what kinds of food your bird would be eating in the wild. Larger, hook-billed birds are going to be foraging for large nuts and other tough-to-crack objects, so you’ll want to give them harder, thicker material to work at, while smaller birds such as song birds will need easier to dismantle treats to satisfy their foraging needs.Most of all, remember to mix things up to reduce boredom and have fun making the treats. You can even have a treat-making party with your bird friends to share ideas! | <urn:uuid:9fccd1cf-0f08-4558-a2f9-56269c53fdff> | CC-MAIN-2022-33 | https://www.houstonpettalk.com/pet-care/foraging-ideas-for-pet-birds/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572408.31/warc/CC-MAIN-20220816151008-20220816181008-00666.warc.gz | en | 0.953752 | 709 | 2.5625 | 3 |
Series: Special Papers of the Geological Society of America Volume: 357
By: Clarence A Hall
490 pages, 19 col map plates
In this interdisciplinary study, western California is palinspastically restored for each of the time periods by backsliding and back-rotating large fault blocks or crustal units. In addition, this volume reveals positive feedback mechanisms between paleolatitudinal changes in sea-surface paleotemperature gradients and changes in the diversity of marine molluscs along the California coast through time. It also analyses extinction rates among macroinvertebrate marine taxa from coastal California and the possible causes of these extinctions.
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Watercolor, also called aquarelle, is a painting technique wherein the pigments are suspended in a water-based solution. As with oil paints, watercolor refers to both the medium used and the finished work of art. This article discusses the basic supplies for watercolor painting, including brushes, binder, and paper. Read on to learn how to get started and use watercolor paint to create beautiful artwork. After all, it’s the color of water that really makes the difference!
Wet-on-Wet watercolor painting is an ancient style of water-based painting. This method allows the paint to blend seamlessly and flows into corners. Using this technique, you can create a variety of subjects and designs. The technique is most popular for backgrounds, where the paint is applied over wet paper. Clouds are an especially fun subject to paint with this method. But, as you progress with your painting skills, you’ll find more uses for this traditional style of watercolor painting.
In a wet-on-wet painting, the artist applies wet paint onto freshly-wet paper. This creates an unpredictable effect and requires less control. To get the most out of this technique, make sure that you have clean water on the paper and watercolor paints. Then, allow the paint to flow to the wet areas. You should be careful not to overdo it, because this technique can get messy and result in a muddy painting.
Wet-on-wet methods are often used by professional landscape painters to create textured landscapes. While they may seem more difficult, this method of painting requires you to master certain fundamentals. For example, you must be able to control the moisture level of the paper and the amount of water that gets on the paper. This technique is not for beginners, so practice makes perfect. But once you learn the fundamentals, you’ll be able to expand your horizon and achieve complex effects with this style of painting.
To use this technique properly, you must start with light colors. If you start with dark colors, you won’t be able to reverse it. Once the dark colors cover the light colors, they won’t show up. You must remember that the white areas of a watercolor painting are actually coming from the paper. Masking fluid can be used to reserve the white areas. Depending on the effect that you’re trying to achieve, you can change the water-to-paint ratio.
The binder for watercolor can make or break your watercolor painting process. While watercolor is water-soluble, it needs a binder to stay where you apply it. Otherwise, it will crawl, smear, and flake off. Especially if you’re using a very diluted form, it can even dust off, just like a pastel drawing. If you want to use a more opaque paint, you’ll need a binder with a stronger viscosity than water.
A binder is the substance that holds pigment particles in suspension, allowing them to adhere to a support. Binders can be natural or synthetic, with gum arabic and linseed oil being common choices. Acrylic paints contain acrylic polymer emulsion, a synthetic binder. Once the paint is mixed, the pigments and binder are combined to create a workable substance. The binder then absorbs moisture from the pigments, allowing them to adhere to the support.
Another option for a binder is gum arabic, a water-soluble resin from a gum tree. It is available in a crystalline form or as a liquid. It binds watercolor pigments while improving transparency and allowing the paint to dry more slowly. It is also more absorbent, making it easier to apply more paint in a single wash. It is often combined with glycerine to make a harder pastel than gum tragacanth.
Watercolor paints can be made from gum arabic, which enhances the flow and shine of the paint. They are used in many different kinds of painting, from portraits to landscapes. The binder for watercolor can be purchased separately and can help simplify the painting process. You can also get them in tubes or jars for easier storage and access. In addition to water, you will also need brushes and watercolor paper. You can buy them in a variety of colors, which makes it easier to mix your own watercolor colors.
Watercolor paper is a substrate that can be used to create works of art. Wood pulp is one type of watercolor paper. Wood pulp mixed with cotton fibers is another. Regardless of the type, these papers all offer excellent properties for watercolor painting. These properties make the finished piece stand out among other works of art. To learn more, read on. (Or, you can read about them here!). If you’re just beginning to explore watercolor painting, try one of these tips.
Using mouldmade paper is not as durable as handmade paper. This paper is pressed between cylinders and doesn’t interlock its fibers the way that handmade paper does. While many companies claim to have handmade paper, it can never compare to the quality of handcrafted watercolor paper. The texture of hand-inspected mouldmade paper is impossible to duplicate. Using this method, you’ll have a more consistent and even surface that’s better suited for watercolor.
When shopping for watercolour paper, it’s important to find one that has the right surface texture. It should be durable enough to withstand watercoloring, but still be pliable enough to absorb the pigments. It’s also important to note that the weight of watercolor paper is not necessarily an indication of its quality. While the heavier types of watercolor paper can be used for painting, they’re often less permanent and require stretching before you can use them.
When buying watercolour paper, make sure to choose a quality one with high quality sizing. Softer paper will absorb the paint more readily and have a more delicate surface texture. Watercolour paper that is too soft may result in the paint sinking into the paper like a blotter! Generally, there are two main types of sizing: external and internal. Sizing affects the weight of watercolour paper and the surface finish. You should consider the desired properties of wet media sheets, especially when buying handcrafted papers.
Choosing the best brushes for watercolor painting is critical. There are many styles and types of brushes available, but the most versatile are round brushes. These are the perfect choice for small details, delicate lines, and broader strokes. A high-quality round brush should have natural bristles, but you can get a cheap alternative to Kolinsky sable. Here’s a guide to buying the right watercolor brush for your painting style.
First of all, consider the type of paint you’ll be using. While some types of paints are more water-based than others, they all need some water to mix well. A watercolor brush should have adequate spring to prevent blotches and keep the paint from overflowing. The snap of a brush’s fibers should also be excellent to prevent deformation. A good quality brush will also have natural kolinsky sable bristles that won’t fray.
Flat watercolour brushes are ideal for producing smooth edges and lines. They can vary in shape from angular to flat and are ideal for small details. A large flat brush is useful for quickly covering a large area, especially if the water is already saturated. A small flat brush is good for washes. A rounded flat brush is a good choice for covering large areas quickly. A filbert brush is oval-shaped and has long hairs.
Watercolor brushes are just as important as paints and paper. Investing in high-quality watercolor brushes will improve the performance of your work and last longer. Before you purchase your watercolor brushes, familiarize yourself with the sizes and types. This way, you won’t be wasting time and money on brushes that won’t suit your needs. And the longer the brushes stay in your collection, the less money you’ll spend on new ones.
There are several techniques for watercolor paintings. One of the most important is blending. Watercolors are a less forgiving medium than oils and acrylics. Because the pigments spread depending on how wet the paper is, a very wet paper will spread a large amount of paint, while a slightly damp piece will spread a smaller amount of paint. However, watercolor paper can buckle if too much water is applied, so stretching the paper is important to avoid buckling.
Washing with watercolor paint is one of the most popular methods. The wash technique creates large areas of color that can be manipulated to produce gradients. The color layer can be slopped across the paper to create a gradient. Water should be poured on the paper very slowly and evenly to create a good wash. Make sure not to use too much water, as this will interfere with the drying process. Wet on wet painting is often the most popular technique for painting flowers.
Using a flat brush is another method for painting with watercolor. Try using a round brush with a flat head, but remember to test it first. A flat brush with a round tip works best for this technique. It will give your painting texture and imply movement. Watercolor is a transparent medium, so make sure your brush is moist before you begin. When using a flat brush to paint with watercolor, it is important to make sure that you do not let any white remain in the painting.
Another technique is dry brushing. Dry brushing produces clean, crisp edges. This technique is best for creating a more impressionistic image. Artists who love precision prefer this technique over other methods. As watercolor paint is transparent, the brush strokes are visible under the subsequent layers of paint. You can also try blending different colors together with a dry brush. The possibilities are endless. It just depends on your personal style. There are many other techniques to try when painting with watercolors. | <urn:uuid:a0c327c9-e649-4b6b-b633-a6f172214634> | CC-MAIN-2022-33 | https://artspeakcommunity.com/basic-supplies-for-watercolor-painting/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882571584.72/warc/CC-MAIN-20220812045352-20220812075352-00669.warc.gz | en | 0.941296 | 2,095 | 2.96875 | 3 |
Dr. Brian Weeks discusses tips to prevent sinus and allergy problems.
Ladies, let’s talk about what you can do to help prevent sinus problems. I think there are the three most important things that I would recommend to focus on to prevent sinus and allergy problems. The first one is probably the most important, and that is regular sinus irrigations with nothing more than salt water. You can do that in one of two ways; you can create your own mixture at home using distilled water and salt and baking soda, or you can go to the store and buy a pre-made formulation. Both ways are equally effective.
Essentially what you are doing is you are washing your nose, just like you’d wash your car. The minute you finish washing your car it looks beautifully clean, and within five minutes it’s already getting dirty again. Your nose is the same way, but if you think about how nice your car looks each time you wash it, same way with your nose. It’s great for your nose; it’s healthy and it keeps it in a clean, healthy state.
The second thing is to understand the possibility that you may suffer from underlying allergies that are even in your own home. You want to really allergize your home, as we say, things like dust, like molds, like different environmental allergens that you can really do little things to prevent affecting you. Things like covering your pillow and your mattress with a simple mattress and pillow cover, a small plastic bag that you can buy at any grocery store or bed supply store that will keep those allergens and those environmental stimuli from getting into your upper respiratory tree when you are sleeping.
Things like vacuuming your carpets, like putting tile in your home instead of carpet. All of those things are just holding tremendous allergens and really, your ability to minimize your allergies will be enhanced by doing these things.
And lastly, understand that if you do have problems with drainage, either yellow or green discharge from your nose, that it is critically important to notify your physician because that really can indicate that you are developing a more serious condition.
People get into trouble with sinus problems by allowing them to continue without treatment, and that’s what causes the changes in the sinuses that lead to chronic ongoing problems.
About Dr. Weeks, M.D.:
Dr. Brian Weeks specializes in diseases of the ear, nose, throat, as well as tumors of the head and neck region, including thyroid, parathyroid, and skull base tumors. He has advanced specialty training in endoscopic sinus surgery, and is a national/international leader in balloon sinuplasty surgery. Additionally, Dr. Weeks has expertise in minimally invasive surgeries of the head and neck, as well as head and neck reconstruction. His role in reconstruction of the head and neck includes management of skin cancers, facial defects and blemishes, and cosmetic imperfections. He also provides extensive knowledge in skin care, facial peels, and facial care products. | <urn:uuid:1ed72422-638a-4afd-8806-bbdd97725d97> | CC-MAIN-2016-44 | http://www.empowher.com/sinus-infection/content/three-sinus-and-allergy-prevention-tips-dr-weeks-video | s3://commoncrawl/crawl-data/CC-MAIN-2016-44/segments/1476988718278.43/warc/CC-MAIN-20161020183838-00240-ip-10-171-6-4.ec2.internal.warc.gz | en | 0.964854 | 628 | 2.125 | 2 |
I need some advice on what to do to keep my betta around FOREVER :)
What should i buy tank/plant wise?
What is the best kind of food?
and other random things i should know.
Hi ginaann, i am new to this betta forum as well. The best way to keep a betta healthy and last you forever, forever i dont think they will but until they get old and then die, it is possible.
Don't buy tank too big for them, they will get bore quickly. Don't put them in a community tank, other fish will rip his pretty fins and he wont last.
Don't use small tank, he will die very quick or will grow very slowly.
Doesn't matter the type betta you have, the good size from my view will be 5g tank. Plastic or live plants works. For plants, i use mostly green cabomba, they are easy to maintain and grow fast. All my 5g tanks have that plant.
Best betta food is live blood worms, adult brine shrimp or mosquito larves (if available). If you dont have live food then use Atison's betta food. You can buy Atison products at IBC website.
Water change, do as much as you can. Some say, do only half but i empty the tank and put new water. Even half, your tank still dirty and have bacteria that you cant see with your eyes.
Gravel, dont use the ones that have coloration like blue, red, green or other colors. Use the natural ones, none coloration.
Exercising your betta once a day for few minutes. Either put a little piece of glace in front of his tank or if you have females betta, put a female in a transparent plastic cup and put in his tank.
If possible, dont use filter or bubble, betta dont like their water moving too much, they get nervous or a lot of stress. If you want to use it then get sponge filter and something to control the air pump.
Try not to catch your betta with a net when you do water change, betta hate nets. If you have betta scoop use that if not then use your hands. I use my hand to catch them.
If your betta fish get sick, use indian almond leaves. You wont find those leaves in your local pet store, only online, look for aquabid or IBC.
Those advices are from me. Other members may use differents way to keep their betta healthy and grow old. You'll decide which way will feet you better. Good luck | <urn:uuid:6308b827-8f7c-4c22-b841-c98975be8bd2> | CC-MAIN-2016-44 | http://www.bettafish.com/129-betta-chat/93486-new-betta-keeping.html#post984745 | s3://commoncrawl/crawl-data/CC-MAIN-2016-44/segments/1476988720026.81/warc/CC-MAIN-20161020183840-00457-ip-10-171-6-4.ec2.internal.warc.gz | en | 0.944249 | 550 | 1.539063 | 2 |
Welcome to Mini Maestros Music!
Mini Maestros Music classes provide your child with their first musical theatre experience and are designed to be first step in your child’s musical journey. The sessions are a perfect mix of exciting performance using voice, live music and puppets and opportunities to learn basic musical concepts and explore different instruments (including the voice!). Classes also help to introduce playing together, sharing, turn-taking and allow your child to experience the joy of listening to and making music with their family members and peers. These classes build on listening skills, imagination, play, early musicianship and above all are fun for everyone!
Why Choose Mini Maestros?
Mini Maestros Music shares an approach to learning that is in line with the Early Years Foundation Stage (EYFS) which is the statutory framework for children from 0-5 years. The classes take a more holistic approach and while the session are adult-led, they are child-responsive meaning that tutors are always watching and responding to your child’s musical intentions.
We know from guidance such as Birth to Five Matters that children thrive with consistency and repetition and learn through play and exploration. At Mini Maestros Music, we agree with the EYFS framework that every child is unique and work hard to ensure that we create a welcoming environment that is in tune with each child’s needs which encourages them to build their learning over time.
More than that; the sessions are fun, engaging and developmentally and musically appropriate for each age group as well as being a high-quality performance experience for babies, toddlers and their family members.
So come along and join us!
Mini Maestros Music offers classes for babies and children from the ages of 6 months - 5 years and their families.
Siblings under 6 months are welcome to come to the classes free of charge and we offer a 20% sibling discount for those attending the classes.
We understand that children develop at their own rate, so classes are labelled by age to give parents and carers a guide as to which class to book.
Mini Maestros Minis (6 months - 18 months)
These classes are designed to give babies their first taste of musical engagement. Full of fun for babies and their parents/carers with songs, puppets, tactile play, lots of instruments to explore and plenty of bouncing!
Mini Maestros Masters (18 months - 3 years)
We continue to work on the basic foundations of musical education in these classes and look more carefully at beat and rhythm, note value and connecting the body and voice. This class is full of fun and allows your toddler to burn off some of that lovely toddler energy!
Family Music (6 months - 5 years)
Fun for all the family and all are welcome; siblings, parents, carers, grandparents. This class combines different musical activities that children (and adults) of all ages can enjoy! | <urn:uuid:9e2ebabd-49b7-41b1-a939-cef0743f57fb> | CC-MAIN-2022-33 | https://www.minimaestros.co.uk/home | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882570793.14/warc/CC-MAIN-20220808092125-20220808122125-00674.warc.gz | en | 0.951315 | 606 | 1.632813 | 2 |
Before I decided to stop writing my ‘Movies and Mental Health’ blog, I had intended to do a video about the narcissistic mother as portrayed in two different films, Black Swan and The Fighter; in this post, I’ll be referring to those films but I won’t include video clips. If you haven’t seen them, I recommend both movies for their psychological insight into family dynamics and, in particular, the role of the narcissistic mother.
There’s a degree of narcissism inherent in the relationship between most parents and their children: we take pride in their achievements and feel they somehow reflect well upon us when they do succeed. I’m very proud of my kids and take pleasure in recounting their latest achievements to my friends, and those friends in return (the ones who have kids of their own) appear to feel the same way about their offspring. “My son the doctor” … you know what I mean. On some level, I suppose we view our children as a type of achievement of our own: we’ve spent so many years raising and caring for them that we feel pride in ourselves, as well as in them, when they turn out well.
Under normal conditions, even if we do take a kind of narcissistic pleasure in their achievements, we nonetheless see our children as having identities of their own. When parents have poor boundaries, however, or struggle with separation issues, they may instead regard their children as an extension of themselves, not truly separate. Alice, the matriarch in The Fighter is just such a narcissistic mother. She and her oldest son Dicky have a merged relationship and she exploits his past success as a boxer for her own narcissistic needs. As her second son Micky becomes more successful, she tries to exploit him in the very same way.
Alice reminds me of my own mother, and stirred up one particular memory. During fifth grade, I was given a battery of intelligence tests for admission into the gifted education program. The school psychologist called my mother in for a consultation to discuss the results; when Mom came home afterward, she said to me, “The psychologist told me not to talk to you about what we discussed but I’m going to tell you anyway. She said you’re highly intelligent and you could do anything you want with your life, even become a nuclear physicist.” Even then, at age 11, I felt the expectation being placed upon my shoulders. This incident is but one example of an ongoing way she related to me, as if I were supposed to fulfill some ideal that would reflect well upon her. (We’re in Alice Miller territory, and The Drama of the Gifted Child.) During my senior year in high school, she broke down sobbing when she discovered I’d been smoking pot. “I failed with your brother and sister; if you turn out bad, my whole life will have no meaning.” It’s all about me.
If you’ve read my post about the mostly bad mother, you may remember that Mom had very little ability to empathize with me (or anyone else, for that matter), a problem shared by most narcissistic mothers. Matriarch Alice in The Fighter also demonstrates a complete lack of empathy for son Micky’s needs and suffering. Some my clients were burdened with mothers even more lacking in empathy, so completely self-absorbed that they neglected their children entirely. One type of narcissistic mother uses her children as a narcissistic feed; another type abandons them in her solipsistic pursuit of admiration, attention from men, etc.
For the narcissistic mother who tends to merge with her child, struggles ensue as the child begins to separate. Mother Erica in Black Swan treats daughter Nina as if she were a little girl and refuses to accept that she has grown up. When Nina is cast in the lead role in Swan Lake, Erica (a retired ballerina herself) buys a cake to celebrate — the kind of sheet cake you might serve at a child’s birthday party. When Nina doesn’t want to eat the cake, Erica feels it as a kind of narcissistic injury; she becomes angry and manipulative until Nina backs down and lets Erica feed her a bite. Don’t grow up, Erica seems to be telling Nina; if you do, I’ll turn on you. It’s also clear that, not far below the surface, Erica envies her daughter. She subtly undermines Nina’s self-confidence and repeatedly tries to sabotage her as the premiere approaches.
Natalie, one of my clients, had a mother who resembled Erica in many ways. Natalie’s mother had been raped as a young woman; during her childhood, Natalie repeatedly heard that nothing she suffered could ever compare with her mother’s suffering. Natalie felt as if her own experience didn’t matter. In her teenage years, as Natalie developed into an attractive young woman, her mother would often tell her, “Men won’t be interested in you after you’re 30.” Natalie felt very clearly that her mother envied her, especially for her youthful figure. This narcissistic mother threatened to have Natalie admitted to the hospital for “anorexia” because she wouldn’t eat more. Natalie did not suffer from an eating disorder and merely wanted to stay slim. She felt that her envious mother wanted her to get fat, and in her late teens, Natalie eventually did put on quite a bit of weight. Relations with her mother subsequently improved.
So here, then, are three types of narcissistic mother: (1) the one who merges with and exploits her child as a kind of narcissistic feed, with little or no capacity to empathize; (2) the one who completely abandons her child in pursuit of attention or admiration from others; and (3) the one who envies her separating child for everything the child seems to possess but she does not. I’m sure many of you have stories to tell, about your own narcissistic mothers. Feel free to share them here if moved to do so.
UPDATE: May 23, 2013
Inspired by reader comments to my posts about narcissistic mothers and vindictive narcissists, I’ve released a new eBook on the Kindle platform. It’s a novella-length retelling of the classic Cinderella story, focusing on my usual themes of shame and narcissism, with a look at the tumultuous emotions behind self-injury. | <urn:uuid:d7d03a05-a290-4773-b761-4a687e7581c8> | CC-MAIN-2022-33 | http://www.afterpsychotherapy.com/the-narcissistic-mother/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572127.33/warc/CC-MAIN-20220815024523-20220815054523-00277.warc.gz | en | 0.976069 | 1,347 | 1.507813 | 2 |
When the Holy Prophet and Abu Bakr reached in the neighborhood of Madina their first stop was at Quba, a suburb of Madina. As they arrived at Quba the people crowded round them. As the people had not seen them before, it was difficult for them to know as to who out of the two was the Holy Prophet.
Seeing this predicament of the people, Abu Bakr stood up and shielded the Holy Prophet with his mantle. Thereupon the people came to know who was the Holy Prophet. The Holy Prophet and Abu Bakr stayed at Quba for a few days, and then they proceeded to Yathrib which was named Madinat-un-Nabi or Madina in the honor of the arrival of the Holy Prophet.
Reception at Madina.
At Madina the Holy Prophet and Abu Bakr were given a royal welcome. The maidens of Madina mounted on the roof tops of their houses and sang: “From the hill tops of the south, The full moon cloth arise, With what a lovely call, Unto God doth he call, And we thank him for it all. O you sent by Allah the Rahman We bow to thy demand.”
The world of Madina was quite different from the world of Makkah. At Makkah the Muslims were a persecuted people, at Madina they were the masters of their destiny. The life at Madina was a great break with the past. The days of trial, tribulations and tortures were now over, the Muslims were now set on the path of fulfillment. They were now poised to build a new commonwealth and a new ideal society.
Construction of the mosque.
The first thing that the Holy Prophet called upon the Muslims to do at Madina was to build a mosque which was to be the prayer house as well as the community center.
Theowner of the plot of land selected for the purpose of building the mosque insisted on donating the land free. The Holy Prophet, however, paid the price at the market rate, and this price was paid by Abu Bakr. All the Muslims including the Holy Prophet and Abu Bakr participated in the construction of the mosque. As the Muslims labored, they chanted: “There is no life, but the life of the next world, O God have mercy on the Muhajreen and the Ansar.”
Within a few months the mosque was completed. It was square in form each side measuring fifty yards. It faced towards the north, and had three gates on each of the remaining three sides. Adjoining the mosque, apartments were constructed for the household of the Holy Prophet, and for some of the companions, including Abu Bakr.
The mosque was a monument of simplicity. The walls were made of mud bricks, and the roofs were supported by trunks of palm trees. The apartments for the houses of the Holy Prophet and Abu Bakr were simple structures, and blankets of camel hair were hung at the doors. The courtyard in each case was hardly six to seven paces in length, and the length of the rooms did not extend beyond ten paces.
Rehabilitation of the Muhajireen.
To rehabilitate the migrants from Makkah in the society of Madina, the Holy Prophet established a fraternity among the Muslims of Makkah and those of Madina whereunder each migrant was paired with an Ansar of corresponding status. The brotherhood thus established was unique in the annals of mankind.
Sostrong and cordial were these bonds that they even surpassed the relationship of blood. In this roll of brotherhood, Abu Bakr was paired with Khaarij ah bin Zaid Ansari. Abu Bakr’s relationship with his brother-in-Islam was most cordial which was further strengthened when Abu Bakr married Habiba, a daughter of Khaarijah.
Khaarijah had his house at Sukh, a suburb of Madina. Abu Bakr also settled at Sukh. When the family of Abu Bakr came from Makkah they were lodged in the apartments adjoining the Prophet’s mosque at Madina. Abu Bakr visited them frequently but he continued to have his personal residence at Sukh. He usually walked from Sukh to Madina on foot. Sometimes he rode on a horse.
Change in climate.
The climate of Makkah was dry, but the climate of Madina was damp. That adversely affected the health of the emigrants. On arrival at Madina most of the emigrants fell sick. Abu Bakr also suffered from fever for several days. During his sickness he was attended to by Khaarijah and his family.
Trade in Madina.
At Makkah, Abu Bakr was a trader in cloth. He started the same business at Madina. He was a wholesaler. He had his store at Sukh, and from there cloth was supplied to the market at Madina. Abu Bakr was a shrewd businessman, and we have reasons to hold that his business flourished at Madina in the same way as it did at Makkah.
From the accounts, that have come down to us, it appears that at the time of his conversion to Islam Abu Bakr had an amount of 40,000 Dirhams, and that at the time of his death he left no money. These accounts tend to give the impression that after conversion to Islam, Abu Bakr did not attend to business, and subsisted all the years from 610 to 634 C.E. on the original amount of 40,000 Dirhams. That is not the correct position. As a matter of fact, Abu Bakr remained active in business throughout his life.
Itis related that even alter he had been elected as a Caliph he took the cloth to the market for disposal. At the insistence of Umar, and Abu Ubaida he suspended his business activities and accepted a meager allowance from the treasury. This shows that up to the time of his election as the Caliph, Abu Bakr remained active in business.
Abu Bakr as the Chief Counselor.
After attending to business it was the wont of Abu Bakr to spend his spare time in the company of the Holy Prophet. Abu Bakr always acted as the ‘Second of the Two’. He was the Chief Counselor of the Holy Prophet. The Holy Prophet consulted Abu Bakr on all important matters, and the advice tendered by him was usually accepted. The Holy Prophet used to say that Abu Bakr was the best counselor. At meetings Abu Bakr was always assigned a special place to the right of the Holy Prophet. | <urn:uuid:9d14c6d9-b69d-4cef-9a45-2fb356d36ad8> | CC-MAIN-2022-33 | https://islamship.com/posts/story/life-at-madinah/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882571210.98/warc/CC-MAIN-20220810191850-20220810221850-00468.warc.gz | en | 0.988697 | 1,359 | 2.28125 | 2 |
On Monday evening, we saw the first national debate on women’s issues between party leaders in Canada since 1984. The original event, which would have had all of the leaders appearing in person, was cancelled after Prime Minister Stephen Harper (and subsequently NDP Leader Tom Mulcair) declined to attend. Instead, Monday’s event featured interviews from Mulcair, Justin Trudeau, Elizabeth May, and Gilles Duceppe, interspersed with conversation from women’s issues experts. The audience saw two sets of clips, one on violence against women, and the second showing highlights from the full interviews.
Writer and comedian Jess Beaulieu hosted the debate, and Francine Pelletier, founder of feminist newspaper La Vie En Rose, conducted the interviews with leaders. The panelists for the first portion of the debate were Katherine Hensel (Hensel Barristers), Kate McInturff (Canadian Centre for Policy Alternatives), Angela Robertson (Toronto Community Health Centres), and Alejandra Bravo (Maytree Foundation), and the media panelists were Althia Raj (Huffington Post) and Laurie Monsabraaten (Toronto Star). Laura Payton moderated the event(Maclean’s).
NDP: Mulcair’s focus was on his $15/day child care plan. He also mentioned his previously announced plans to launch an inquiry on missing and murdered indigenous women within 100 hundred days of forming government, if elected. He also spoke about a plan to mandate that 50% of people on federal boards will be women. On representation of women in politics, he noted the NDP currently has the highest percentage of female MPs (43%). He called himself a feminist without hesitation.
Liberal: Trudeau, like Mulcair, placed a strong focus on child care. He spoke about using money from his infrastructure plan to help create affordable child care on a provincial and municipal level. He also mentioned plans for deficit spending to be used to create more women’s shelter spaces. On the issue of women in politics, Trudeau has vowed that at least 50% of his cabinet ministers will be female.
Trudeau was criticized by panelists for strange comments in which he placed some blame on rap music and pornography for causing violence against women, but also spoke about a strong commitment to protecting women who are members of religious minority groups. He, like Mulcair, called himself a feminist.
Green: That Elizabeth May considers herself a feminist goes without saying. As a women, she had the most acute ideas about gender inequality. She spoke of her work as the head of the Women’s Caucus in Parliament, which includes all female MPs and which reported to the larger council on sexual harassment in parliament. Like the NDP and the LPC, the Green Party has a strong vision for child care, as well as having a plan to launch an inquiry into missing and murdered indigenous women. She took a strong, “zero tolerance” stand on violence against women and had a proposal for a national plan to end it.
BLOC Québécois: Gilles Duceppe seemed utterly out of his depth when attempting to discuss women’s issues. When questioned about a Bloc election slogan based on a sexist proverb (“Qui prend mari prend pays” became “Qui prend pays prend parti.”), Gilles Duceppe denied that the two sayings were related and attributed any backlash against the slogan to people being too politically correct. He then used most of the rest of his time (at least in the two highlight reels shown at the event) to expound on why the niqab should be banned and how he feels that the other parties’ support of religious minority groups is harmful to women… Yikes.
Conservative: I almost forgot to mention them, since they didn’t find this interview series worthy of their time, but perhaps that says enough about how they value women’s issues in and of itself.
The interview responses themselves were, like much of the content of political campaigns, quite vague, and offered few actual solutions for the issues women face – other than child care programs. Mulcair was the only candidate who detailed a plan for the inquiry into missing and murdered indigenous women, and other than that, precise plans of action were not discussed.
There were several issues that were not touched on, or were touched on very little, which was disappointing. While affordable child care is an important issue for women, I would argue that income inequality is equally important to women across the country, and it was barely mentioned. Trans rights and issues around discrimination based on sexuality didn’t enter into the discussion at all. Even access to abortion, a classic “women’s issue,” was only brought up by the panelists.
As well as the interviews being vague, the organization of the event didn’t come anywhere near the standard for political debates. The filming was erratic and the entire event was plagued by sound issues. I was less than impressed by Jess Beaulieu’s hosting skills; while she got in a couple good jokes about Harper’s hair, her excessive discussion of periods was both stale and cisnormative.
And while the panelists, in particular Angela Robertson and Althia Raj, had lots of interesting and insightful things to say about women’s issues, the event fell short of what a real debate amongst the party leaders could have been.
Overall, the fact that this interview series even happened is great, but I would have loved to have seen a more in-depth debate between the party leaders instead of mostly a panel of experts. I would also have loved to see the leaders have a stronger understanding of more women’s issues than just child care and violence against women, and to have more concrete plans to make changes going forward.
If you missed #UpforDebate, you can watch it online at the Toronto Star. Full interviews will also be available at the link over the next few days. | <urn:uuid:3b971807-f228-4710-97a2-484dea8f5203> | CC-MAIN-2017-04 | http://www.gender-focus.com/2015/09/23/federal-leaders-take-part-in-historic-discussion-of-womens-issues/ | s3://commoncrawl/crawl-data/CC-MAIN-2017-04/segments/1484560282140.72/warc/CC-MAIN-20170116095122-00134-ip-10-171-10-70.ec2.internal.warc.gz | en | 0.981879 | 1,231 | 1.78125 | 2 |
Opened in September in d’Alzon, DTS is recruiting its second promotion.
While today’s high school students’ desires must be realized through the Parcoursup software, the Institut d’Alzon has already received more than 300 requests for its 25 open places in DTS medical imaging. The 27 students of the first year finished their internship yesterday and so far no one has been left behind.
Baptiste, 19, entered shortly after high school without really knowing what to expect. He has just completed his internship at Carémeau with Marion who was a nursing assistant and has decided to retrain. Both evoke primary qualities to pursue the profession of medical imaging technician “Benevolence, Taste for Contact”. Even if medicine is becoming more and more technical, the manipulators of radios, scanners or MRIs are also and above all caregivers who are confronted with suffering and death.
“We have voluntarily opened places for students with different profiles. More like scientific high school graduates, but also technology high school graduates and people in retraining. These imaging professions have different facets”, explains Virginie Cote, director of higher education at the Lycée d’Alzon.
For Professor Jean-Paul Bérégi, who directs the training, progress in imaging is so rapid that the programs are almost obsolete before they are even applied… “Medical innovation is permanent and today imaging affects all specialties. The appetite for imaging, diagnosis, screening and follow-up is found in all doctors… In France there are 100 million cases per year!”
It’s not a working student diploma, but it boils down to the same thing
The young people trained in three years must therefore be both versatile and excellent technicians. The training mixes anatomical-physiological aspects to bring everyone up to speed, then technological (how a scanner, MRI works) and finally digital (how to use and understand image reading software). “When I startedsmiles Agnès Amblard, Health Manager at CHU, We were trained in chemistry: how to develop x-rays, developers, fixers, etc. The job isn’t the same anymore!
Over three years, during the course, the students will be visited by 80 different speakers, professionals from the public or private sector, who will come to give lessons. Internships are also essential. “It’s not a work study diploma, but it boils down to the same thing. We are at a turning point in national education where we are adapting education as closely as possible to the needs of professionals in the sector. We’ve been working on it for six years, we got the green light in February 2021 to open in September, but we knew it would work.” underlines Yvan Lachaud, who works on other projects.
Medical equipment maintenance training would find its employment pool in Nîmes (University of Lille holds the title, its dean is due to be changed soon in Nîmes), as would physiotherapist training. The observation is easy; Of the last hundred physiotherapists passed by the CHU in recent years, 64 of them were trained in Spain and 22 in Belgium.
High age pyramid and increasing demand for images
In Nîmes as elsewhere, in the hospital (with 120 technicians) as in the private sector, the average age of imaging technicians is high. Replacing retirement and meeting the growing demand for medical images, two reasons to encourage young people’s education. If the DTS corresponds to a degree of license (Bac +3) and therefore allows the continuation of studies in the master, they are only 6% to continue in France. It must be said that everyone else finds a job immediately. | <urn:uuid:68e3717e-1320-4a25-a473-ddfd35acfa29> | CC-MAIN-2022-33 | https://besthelpworld.com/nimes-the-first-medical-imaging-students-on-the-right-track/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882570793.14/warc/CC-MAIN-20220808092125-20220808122125-00672.warc.gz | en | 0.964781 | 788 | 1.679688 | 2 |
Grains kelimesinin kullanıldığı toplam 9 adet cümle bulundu. Grains ile ilgili cümleleri ve bu örnek cümlelerin türkçe anlamlarını altında bulabilirsiniz.
Add the rice and cook gently until the grains begin to turn translucent.
Americans eat lots of wheat, rye and other grains.
Because stars are only like grains of sand, women are hesitant about astronomy.
But that your fear of me was greater than his life, now I bless you and your offspring, just so that they multiply like the stars in the heavens and just as grains of sand on the sea.
It's much cheaper to live on grains and vegetables you can grow in your garden.
Organic cultivation is a method of growing plants (grains, vegetables, fruit, etc.) without using agricultural chemicals.
The birds pecked grains.
The number of grains of sand on a beach is calculable.
You have grains of rice stuck around your mouth. | <urn:uuid:34959f30-bbd0-42ed-93ee-891089179e7a> | CC-MAIN-2017-04 | http://vipingilizce.net/kelime/grains/ | s3://commoncrawl/crawl-data/CC-MAIN-2017-04/segments/1484560280791.35/warc/CC-MAIN-20170116095120-00363-ip-10-171-10-70.ec2.internal.warc.gz | en | 0.875903 | 236 | 2.40625 | 2 |
utilities have had exclusive rights to serve an area in return for
meeting an obligation to provide energy to all consumers in that service
territory. They were responsible for building and operating generating
stations or contracting with wholesale suppliers to provide enough power
to meet the changing needs of their customers, constructing and
maintaining transmission and distribution lines to deliver energy
from the generating stations and installing and reading meters.
Most people recognized
that a regulated utility monopoly could build and operate an electric
power system more efficiently. If many electric companies had built
their own competing power systems, services would have been
unnecessarily duplicated. Our streets and highways, for example, would
have become clogged with power lines built by different electric
companies. Allowing regulated monopolies to serve the public also helped
the United States build the world's most advanced and reliable electric
system. In part, this is because electric utility monopolies have been
required by law to maintain the capability to provide power to all of
their customers at any time at the flick of a switch.
All utility costs were
included in the state-approved rate charged by the utility company.
Customers received one bill for the entire package of services. However,
changes are occurring in how electricity will be sold.
Since many other
monopolies have been deregulated over the past decades, various parties
felt it was time for change in the electricity business. Healthy
competition among power suppliers may result in lower prices and new,
innovative services for many businesses and residences. However, it is
important that all competitors are competing on equal terms and that
you, the customer, can make an "apples to apples" comparison
of their offers.
is designed to increase customer choices and create product and service
innovations. Properly done, deregulation can be good for the consumer.
However, if done improperly, it could lessen reliability, threaten the
environment and harm our economy, while delivering few benefits to
Asked Questions about Energy Choice | <urn:uuid:e2f32f31-c0da-4a01-b31a-531b02d35674> | CC-MAIN-2017-04 | http://www.co-opliving.com/educational/competition.htm | s3://commoncrawl/crawl-data/CC-MAIN-2017-04/segments/1484560281151.11/warc/CC-MAIN-20170116095121-00115-ip-10-171-10-70.ec2.internal.warc.gz | en | 0.962462 | 424 | 3.234375 | 3 |
Better Video Surveillance: Upgrading is easier than you thought
Video surveillance is an integral part of any security plan.
It can be intimidating to upgrade technology, but upgrading your CCTV system is easier than you may think. Network-based IP CCTV systems have become more affordable as the technology has become more common, so that now better quality video surveillance is cost-effective. If you haven’t upgraded your system to a Network-based IP CCTV system now may be the time.
Traditional CCTV Set-up
Traditional systems are arranged with cameras with a separate power source, and stored on a DVR. A DVR then converts the images to digital and broadcasts them on a monitor for instant viewing. The digital footage can also be sent out from the DVR, through a firewall/router and modem over the internet to remote devices for viewing.
Network-based IP CCTV Set-up
Unlike early digital cameras, IP cameras do not need a separate power source, they may derive their power from the same cable that transmits the video images. The signal is sent to a POE Switch (Power over Ethernet), and from their it can be delivered to multiple devices including a network video recorder (NVR) which does not have to be housed on-site and transmits the signal to monitors for immediate viewing, a local PC, and out, through a router/switch, and over the internet to remote devices for viewing.
The main differences here are: 1. the single cabling for power and video to the IP cameras, instead of separate cables required for power and video; and 2. No need to have an onsite storage device. This may not seem like much of a difference, but if your system is still based on older technology and you are worried about making the switch to newer and better technology, below are a few items to think about.
- Ease of Installation
A common misconception is that Network Video Recording-based installations are much more complex than DVR-based. While that may have been true in the past, advances in technology have included features like plug-and-play camera recognition which make NVR installations as simple as possible. New IP cameras also have ease of installation as a primary feature.
- Existing Infrastructure Use During Upgrade
If you have a CCTV system already in place, then you might want to transition your system slowly. There are solutions for this that will allow a slower migration so that you can replace components one at a time, either when they start to fail or have reached their end of life. This transition allows you to maximize your initial investments and provides the flexibility of funding your video surveillance upgrade over time.
As technology advances, IP cameras and NVR deployments are becoming more cost effective. The price of IP cameras continues to drop, and they provide significantly improved capabilities. The DVR is no longer cheaper to purchase, and the NVR operates as more than just storage – it can manage the video surveillance requirements while also operating as the foundation for the overall storage and data management needs for a work group, remote location, or stand-alone business.
If you are expanding your current CCTV system, utilizing IP cameras is the most logical choice to cover new areas. Network-IP cameras can be added to an installation that uses existing cameras. If you are expanding and ready to move away from the outdated technology of a DVR system, then this is a good place to start your system migration.
IP video surveillance systems have proven to be faster, more reliable, and every bit as durable as the older systems which utilize DVRs and analog cameras. When you consider all the inherent advantages of NVRs, the move to NVRs combined with IP cameras makes even more sense.
A1 is a leading expert on the latest technology in life safety. To find out more information or to ask a question, click here or call us at 1-800-859-6198.
Posted on: December 19, 2016 | <urn:uuid:9ec4d89d-3bc4-4c24-8cbd-1fafbca6cf06> | CC-MAIN-2022-33 | https://blog.a1ssi.com/better-video-surveillance-upgrading-easier-thought/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573163.7/warc/CC-MAIN-20220818033705-20220818063705-00076.warc.gz | en | 0.952215 | 821 | 1.734375 | 2 |
Hot weather helping some ND crops, hurting others
FARGO -- Above-normal temperatures over the past week have quickened the ripening of small grains in North Dakota.
But the Agriculture Department says in its latest crop and weather report that the hot weather also is rapidly drying soils, and moisture is needed in many parts of the state to aid the development of row crops.
Topsoil moisture supplies are rated 77 percent adequate to surplus, and subsoil moisture 86 percent adequate to surplus.
Hay and forage supplies are rated 89 percent adequate to surplus, and pasture and range conditions are 89 percent good to excellent. | <urn:uuid:4dba7544-4f00-48a1-9d6b-8cce948167fb> | CC-MAIN-2017-04 | http://www.thedickinsonpress.com/content/hot-weather-helping-some-nd-crops-hurting-others | s3://commoncrawl/crawl-data/CC-MAIN-2017-04/segments/1484560279410.32/warc/CC-MAIN-20170116095119-00170-ip-10-171-10-70.ec2.internal.warc.gz | en | 0.940172 | 127 | 2.265625 | 2 |
General Motors is already feeling the backlash of its decision not to sell European automaker Opel to Magna International as expected, as workers in Germany went on strike.
GM has yet to even present its restructuring plan, but the company faces not just ire over American-European cultural differences, but worker unease at job security, European-style.
Protestors carried banners reading "GM - Go Away!" and "Hands off Opel!" while on stage speakers accused GM of bad management and of betrayal. Workers in the German town of Russelsheim wore notices saying "freedom for the slaves of GM."
This is a "long-entrenched story of misunderstandings," Christoph Stürmer, director of product development at IHS Global Insight, told CNBC.com.
"For years, Opel workers had the impression the American management didn't understand what it meant to make products for the European market," Stürmer said.
Opel employees felt there was no European identity and no sense of unity amid the carmakers' plants in various countries on the continent, he said. And the big hope was that a deal with Canadian parts maker Magna would bring just that.
"The big hope that especially German, Belgian and Spanish employees had was that, when cut off from GM, they would become a unified European manufacturer," Stürmer explained. | <urn:uuid:9fdfc9f9-9bc4-4220-8f54-c3c7889bd9f8> | CC-MAIN-2017-04 | http://www.cnbc.com/id/33713057 | s3://commoncrawl/crawl-data/CC-MAIN-2017-04/segments/1484560280410.21/warc/CC-MAIN-20170116095120-00447-ip-10-171-10-70.ec2.internal.warc.gz | en | 0.97497 | 279 | 1.648438 | 2 |
The regulation of investigatory powers bill continues to be branded as a "massive extension of the state's power to spy on citizens" (Leader, June 12). This bill does not introduce new powers. It does, however, update the law enforcement agencies existing and highly regulated powers to fight organised criminals exploiting developing communications technology. A warrant, signed by the home secretary, will be needed to monitor emails in the same way one is needed now to monitor communications.
Conspiracy theorists must not be allowed to get away with the ridiculous notion that law enforcement would or even could monitor all emails. The intelligence agencies have neither the inclination nor the resources, nor the legal ability to monitor the massive amounts of electronic communications that flow through the UK every day. It does not happen with letters or telephones and it will not with emails.
The bill will increase accountability in accordance with the European Conven tion of Human Rights and the principles underpinning our own judicial procedures. Organised criminals, not the law enforcement agencies, infringe civil liberties - the civil liberties of victims of crime.
Director general, National Criminal Intelligence Service
Your leader could do far more to drive e-commerce overseas than you allege the regulation of investigatory powers (RIP) bill would. Its conclusions are based on myths pedalled by those who know they are untrue but believe in a world where criminals do not use the internet.
RIP does not usher in an era of unfettered mass surveillance. It ensures that vital law enforcement powers such as interception - which are not new - are more comprehensively regulated than before.
Not all Internet Service Providers (ISPs) in the UK will be asked to provide an intercept capability. This requirement applies to all telephone companies now and only a small number have a standing capability. Similarly, only a small proportion of ISPs may be required to have such a capability in the future. We want a level playing field across the communications industry and we're examining closely the question of costs. Parliament will have a closer look at our detailed intentions in scrutinising the secondary legislation under this bill.
On encryption keys, we expect the disclosure of plain text to be sufficient in most cases. This is especially true of legitimate businesses. But in the event that key confidentiality is breached, an individual may sue, as you would expect. The bill does not threaten e-commerce in the UK - we are ensuring that UK cyberspace provides the best and the safest environment in which to conduct e-commerce.
You call for "citizens' safeguards" to be built into the legislation - they are, and this is what RIP is all about. You ask if we pledge to make the UK the best environment for e-commerce - we have, and this bill will ensure UK cyberspace is also the safest.
Charles Clarke MP
Minister of state, Home Office | <urn:uuid:6672178d-6115-4654-9560-9773d976b895> | CC-MAIN-2017-04 | https://www.theguardian.com/technology/2000/jun/15/security.internet | s3://commoncrawl/crawl-data/CC-MAIN-2017-04/segments/1484560279933.49/warc/CC-MAIN-20170116095119-00125-ip-10-171-10-70.ec2.internal.warc.gz | en | 0.937842 | 574 | 1.851563 | 2 |
There are lots of reasons to pony up a few extra dollars for organic eggs — they have those rich, deep yellow yolks, for instance, and you get the satisfaction of knowing the chickens who laid them lived better lives than the chickens who laid the sad non-organic eggs. But man, they are spendy.
One reason, Dan Charles reports at NPR, that organic eggs are expensive is that the chickens eat fancy imported food. American farmers aren’t growing enough organic feed to feed the chickens that produce organic eggs:
Most chickens eat feed made from ground-up corn and soybeans, but America’s farmers are not growing enough organic corn and soybeans — especially soybeans — to feed the country’s organic animals. …
It’s led to the following situation, which on the face of it seems bizarre. The U.S., a soybean superpower, ships conventional soybeans all over the world to feed animals in places like China. Meanwhile, in China, farmers are growing organic soybeans and sending them here.
This all adds up; Charles reports that last summer organic chicken feed cost twice as much as conventional chicken feed. Plus, shipping all those soybeans back and forth burns extra fuel. Plus, it’s not even clear the organic feed from abroad is really organic … the rules aren’t as stringent in other countries.
Here’s one solution: Just go vegan. At this point, it’s less confusing, and almost certainly cheaper.
Get Grist in your inbox | <urn:uuid:6d1900f1-4908-4fc4-bdbe-188409252eaa> | CC-MAIN-2017-04 | http://grist.org/living/organic-eggs-are-so-expensive-because-the-chickens-eat-fancy-imported-food/ | s3://commoncrawl/crawl-data/CC-MAIN-2017-04/segments/1484560279915.8/warc/CC-MAIN-20170116095119-00273-ip-10-171-10-70.ec2.internal.warc.gz | en | 0.946221 | 318 | 1.984375 | 2 |
Early Church Fathers
179 Cf. Zech. ix. 17.
180 Many Mss. omit the words: and holiness, and righteousness, and charity.
181 Matt. xxii. 37, 39.
182 One edition reads Dominum, the Lord, the Holy Spirit, etc., instead of donum.
183 1 Cor. x. 13.
1 i.e. the third order of catechumens, embracing those thoroughly prepared for baptism.
2 Chap. x. §0 24.
3 I Cor. xv. 50
4 Luke xxiv. 39.
5 City of God, Bk. xxii. Ch. 21.
1 Hab. ii. 4; Rom. i. 17; Gal. iii. 11; Heb. x. 38.
2 Rom. x. 10.
3 Isa. vii. 9, according to the rendering of the Septuagint.
5 Reading pulchre ordinatum. Some editions give pulchre ornatum = beautifully adorned.
6 Si mundum fabricare non posset. For si some Mss. give qui = inasmuch as He could not, etc.
7 De limo = of mud.
8 Wisd. xi. 17.
9 Speciosissima species = the seemliest semblance.
10 John i. 3.
11 John xiv. 6; 1 Cor. 1. 24.
12 For qui several Mss. give quibus here = under many other appellations is the Lord Jesus Christ introduced to our mental apprehensions, by which He is commended to our faith.
13 For Rector we also find Creator = Creator.
14 Wisd. vii. 27.
15 Adopting the Benedictine version per ipsam innotescit dignis animis secretissimus Pater. There is, however, great variety of reading here. Some Mss. give ignis for dignis = the most hidden fire of the Father is made known to minds. Others give signis = the most hidden Father is made known by signs to minds, Others have innotescit animus secretissimus Patris, or innotescit signis secretissimus Pater = the most hidden mind of the Father is made known by the same, or = the most hidden Father is made known by the same in signs.
16 Sonantia verba = sounding, vocal words.
18 Nostra notitia = our knowledge.
19 Reading conantes et verbis, etc. Three gooD Mss. give conante fetu verbi = as the offspring of the word makes the attempt. The Benedictine editors suggest conantes fetu verbi = making the attempt by the offspring of the word.
20 1 Cor. i. 24.
21 Wisd viii. 1.
22 John i. 3.
23 According to the literal meaning of the phrase ex tempore. It may, however, here be used as = under conditions of time, or in time.
24 Reading sempiterne: for which sempiternus = the eternal wise God, is also given
25 Phil. ii. 6
26 Condita et facta est.
27 Condere and creare.
28 John i. 14.
29 Adopting in hominibus creavi. One important Ms. gives in omnibus = amongst all.
30 Prov. viii. 22, with creavit me instead of the possessed me of the English version.
31 Various editions give principium et caput Ecclesiae est Christus = the beginning of His ways and the Head of the Church is Christ.
32 For via certa others give via recta = a right way.
33 Gen. iii. 5.
34 Phil. ii. 6, 7.
35 Per ejus primatum = by means of His standing as the First-born. We follow the Benedictine reading, qui post ejus et per ejus primatum in Dei gratiam renascuntur. But there is another, although less authoritative, version, viz. qui post ejus primitias in Dei gratia nascimur = all of us who, subsequently to His first-fruits, are born in the grace of God.
36 Luke viii. 21; Rom. viii. 15-17; Gal. iv. 5; Eph. i. 5; Heb. ii. 11.
37 Id existens quod Pater est, etc. Another version is, idem existens quod Pater Deus = subsisting as the same that God the Father is.
38 John i. 9.
39 The term dispensatio occurs very frequently as the equivalent of the Greek oi0konomi/a = economy, designating the Incarnation. | <urn:uuid:c935911f-ec33-4ec8-a81d-fde87c016bf7> | CC-MAIN-2017-04 | http://www.bible.ca/history/fathers/NPNF1-03/footnote/fn31.htm | s3://commoncrawl/crawl-data/CC-MAIN-2017-04/segments/1484560281649.59/warc/CC-MAIN-20170116095121-00444-ip-10-171-10-70.ec2.internal.warc.gz | en | 0.831023 | 1,019 | 2.265625 | 2 |
Axie Marketplace - A New Way To Trade Digital Assets
The Axie Marketplace is the Axie Infinity game's official market. You can easily find Axies, land, and other different in-game things there.
So what is the Axie Infinity Game? Let's first learn about it.
Axie Infinity is a blockchain-based game metaverse that Sky Mavis launched in 2018.
Axie Infinity is a community where people with virtual pets called Axie get together to raise, train, and fight with these made-up creatures.
The Ethereum blockchain stores the distinctive genetic information of each Axie. Six of the hundreds of different body parts are available to each Axie.
There are countless ways to combine body parts to create one-of-a-kind miniature battlers because each portion has its own combat move!
AXS is a non-fungible token under the ERC-721 standard (NFT). Every pet is a different, one-of-a-kind digital asset.
To begin playing, you must purchase 3 or more Axie NFTs from the Axie Marketplace. Additionally, you need to set up a Ronin wallet and have an Ether wallet, such as Metamask.
Battle, breeding, land, and market are the four primary components of Axie Infinity.
The goal of combat, a turn-based card game where each side consists of three Axies, is to defeat the enemy.
Each Axie NFT has its own unique traits that make it good for different gaming roles.
Animals, aquatic life, plants, moons, stars, reptiles, insects, birds, and nuts are some of the different categories that each Axie will be divided into.
Axies can be bred for use in combat or for sale.
Each NFT Axie can only be bred a maximum of seven times since the Axie Infinity game may manage the Axie population to control price inflation.
Every time you breed your Axie, you will also be charged 0.002 ETH, and you will need to buy a Smooth Love Potion (SLP), an ERC-20 token.
SLP can be acquired in the metaverse or exchanged on decentralized markets (DEXs).
In the meantime, Lunacia, Axie's "homeland," is made up of 90,601 plots of land, each of which is an ERC-721 token.
The plot of land is where Axie lives, and anything bought from the Axie Marketplace can be used to improve it.
Let's move to the next step to play this game, and that is the Axie Marketplace. So let's learn about how the Axia marketplace works.
The Axie Market is a site where you can purchase or sell Axies. Even so, there are additional NFT marketplaces where you can sell or purchase Axie.
You may get Axie Infinity for mobile devices from the game's official download website. Axie Infinity on Mobile requires the apps Ronin Wallet and MetaMask.
To buy or sell Axie Infinity products on the Axie Marketplace, you need an Axie account.
Additionally, users need to download the Ethereum Wallet in order to store tokens.
MetaMask is one that you may use. MetaMask is accessible on both desktop and mobile devices.
The developer of the video game Axie Infinity, Sky Mavis, created Ronin as a side project. Activities and transactions involving Axie will happen there.
You need a Ronin wallet in order to utilize it. The Ronin wallet extension is also available to download.
Click "Add to Chrome" on the Ronin Wallet's Chrome Web Store page, just like you would when downloading MetaMask. Then, just follow the instructions.
The Ronin Wallet extension will show up to the right of your webpage once it has been added to Chrome. Select "Get Started".
To make a Ronin wallet, you need to complete three steps. You can select "I already have a seed phrase. Import wallets" if you already have a Ronin wallet.
If not, though, you can select "I’m new. Let’s get up!"
- Set up a password.
- Then, duplicate the seed phrase and store it securely.
- Verify the seed phrase.
The Ronin Wallet add-on can then be clicked to access your wallet.
If you are concerned about the Axie marketplace fee, details are given below.
When users give a creator code during an Axie marketplace transaction, they will get 1% of the value of the transaction.
If a creator code is not given, the Axie Community Treasury will charge the full 5.25 percent fee on transactions in the marketplace.
Now, the most important question is how to buy the items on the Axie Marketplace. The step-by-step guide is given below.
You will require 3 Axies to begin playing Axie Infinity, as was already explained previously.
Through an online marketplace, you can purchase Axie from other players. Axie's price has increased, meanwhile, as a result of its rising fame.
According to data from Coinecko.com, one Axie's base price is around 0.15 ETH (USD 285).
You also need ETH funds in your Ronin wallet in order to buy an Axie.
There are two methods for obtaining ETH. Utilize Ronin Bridge to transfer funds from an Ethereum wallet to a Ronin wallet.
Most participants use their MetaMask wallets to make deposits or withdrawals through a centralized exchange.
The second way to buy ETH on Ronin with fiat currency is to use the Ramp Network.
However, not all nations have access to the Ramp Network. Therefore, you must first determine whether your nation is on the distribution list or not.
The following conversation will cover the process of selling Axie goods on the Axie Marketplace.
- You must first link your Axie Infinity account to your Ronin wallet.
- When the two are linked, you can access the "Inventory" menu option.
- Click on the Axie that you want to sell next. Later, you will be able to choose whether to sell Axie for a set price or at an auction.
Axie will be directly listed on the Axie Marketplace if it has a fixed price, which is how to sell it using the fixed pricing method.
The fixed price selling strategy is significantly simpler and more effective than auction prices.
You must choose the starting price, closing price, and length of the auction.
For example, you might set the price for one day to start at 0.3 ETH and end at 0.5 ETH.
It means that sometimes your registered Axie will cost between 0.3 and 0.5 ETH a day.
If no one bids on your Axie by the time the auction ends, it will end at the final price you set.
As an alternative, you can set it at the same price throughout or start it at a significantly higher or lower price.
Additionally, you can change the length of time the auction will last. Click "Confirm" after selecting the selling type to add it to the Axie marketplace.
- To purchase items on the Axie Infinity Marketplace, go to the Axie Marketplace and use the various filters available.
- Click on the Axie you want to buy if you want to buy it.
- To purchase your Axie, click on Buy Now. To complete the transaction, you must have Ethereum in your Ronin Wallet.
The quickest and easiest way to exchange Axie NFTs for fiat money is through Gameflip. Your Axie NFTs will be listed in front of tens of thousands of active buyers.
Axie Infinity product designer Jeffrey Karn revealed on Twitter that players can now use Smooth Love Potions (SLP) and other tokens to purchase Axies in the game, which was a much-anticipated addition.
Use the Axie marketplace with confidence now that you know how to set up an account, sell and buy in-game products, and link your wallets. | <urn:uuid:c8165a18-53a9-4c1b-9e78-490a98f9104d> | CC-MAIN-2022-33 | https://washingtonindependent.com/axie-marketplace/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882571056.58/warc/CC-MAIN-20220809155137-20220809185137-00668.warc.gz | en | 0.926679 | 1,685 | 1.59375 | 2 |
BENGHAZI, Libya — Fatma, a tall, brown-eyed mother of five, was cured of a bipolar disorder for eight years, long enough that doctors closed her medical file. The war in eastern Libya, however, has stirred up those old torments.
In Ajdabiya, a flash-point town where forces loyal to dictator Moammar Gadhafi waged a terrifying assault against rebels, Fatma locked herself and her children in their home for five days. When rumors spread through town that Gadhafi had recruited foreign fighters, Fatma was gripped with such fear that she couldn't stop shouting, "The mercenaries are coming!"
She's one of a growing number of Libyan civilians who bear invisible scars from a conflict that's stretched for two months: the psychological trauma of a seemingly unending cycle of street battles, artillery barrages, coalition airstrikes, government propaganda, economic upheaval and extreme uncertainty.
Doctors in Benghazi, Libya's second largest city and the capital of the rebel east, say that visits to the psychiatric hospital there have increased 50 percent since the revolt against Gadhafi's nearly 42 years of one-man rule began in mid-February. The patients comprise relapsed victims of mental illness, such as Fatma, as well as people who are experiencing symptoms for the first time.
Compounding the pain is the difficulty of reaching Benghazi for treatment amid the constant fear of attacks, as well as a shortage of medication because the main supply line from the capital, Tripoli, now runs through a war zone.
Patients also must confront the stigma that accompanies mental illness in traditional societies such as Libya's, which is why their full names are being withheld in this story to protect their privacy.
"We've seen a lot of people suffering from stress disorders," said Dr. Ali El Roey, the urbane, British-educated head of the Benghazi Psychiatric Hospital, the only such facility in eastern Libya.
There's Majid, the 25-year-old who lost a leg in a factory accident but joined the rebel army anyway and now suffers night terrors after burying comrades who were killed in vicious battles in the oil towns of Brega and Ras Lanouf.
There's Thuraya, the pretty, long-lashed 24-year-old from the town of Bin Jawwad, the site of fierce clashes last month, whose mother brought her to the hospital after she began proclaiming that she was "a political figure."
"She became delusional," said her mother, Raja, a squat woman whose face is lined with worry. "She couldn't fathom what was happening around her. She was shouting, hitting the walls, crying, talking nonsense."
Doctors also had to battle a propaganda war by the Gadhafi regime that took direct aim at the hospital. In the early days of the conflict, Libyan state news media based in the western capital, Tripoli, spread rumors that mental patients had escaped from the Benghazi hospital, to sow fears of chaos in the east.
"They said patients went out and were wandering in the streets, killing people," Roey said. "They said that female patients had been raped and that the pharmacy was spreading drugs among the children."
Roey had to go on a local radio station to dispel the rumors.
His clean, simple facility — a collection of low-slung concrete blocks in an industrial-looking section of Benghazi — is running low on medication. Even after drug donations from regional and international aid agencies, trucked in through the open border with Egypt, doctors are giving patients only two-week supplies rather than the usual month's worth.
Some relapsed patients have had to go on new medication because the drugs that stabilized them aren't available anymore, doctors said.
Several nurses and support staff members have left Benghazi — primarily foreign workers from places such as Sudan and Egypt, who returned to their home countries — leaving the hospital acutely short of manpower. Some patients in the drug detoxification unit are cleaning their own rooms and cooking their own meals.
Fatma, the mother of five, left Ajdabiya with her family and moved to four different towns before she ended up in Benghazi. She's able to visit her doctors now, and with medication her appetite has returned and her nerves calmed.
"I'm feeling OK now," she said. "It feels safe here."
MORE FROM MCCLATCHY
For more news from the Middle East, visit McClatchy's Middle East page. | <urn:uuid:60d40579-a6c6-4742-808f-47380b0d9971> | CC-MAIN-2016-44 | http://www.mcclatchydc.com/news/nation-world/world/article24622729.html | s3://commoncrawl/crawl-data/CC-MAIN-2016-44/segments/1476988721555.36/warc/CC-MAIN-20161020183841-00178-ip-10-171-6-4.ec2.internal.warc.gz | en | 0.979677 | 916 | 1.953125 | 2 |
The United States National Highway Traffic Safety Administration has imposed a fine of $7,000 per day on General Motors over its responses to a 107-question query the agency asked the carmaker to answer in March. Although the penalty seems small for a company as large as GM, it sends a strong indication that NHTSA is not happy with how the carmaker is disclosing information.
The penalty also bodes more struggles over records that might explain why it took the carmaker a decade to recall the affected vehicles. GM has already recalled 2.2 million vehicles in the US over faulty ignition switches. NHTSA Chief Counsel Kevin Vincent said in a letter that GM failed to respond to over a third of the requests in the special order by an April 3 deadline.
The fine has reached $28,000 as of April 8, 2014. The letter is the latest among complaints on how GM responded to questions on the faulty switches installed in several discontinued models like the the Chevrolet Cobalt and Saturn Ion. The defective switch has been linked to crashes that lead to death of 13 people.
GM said in a statement that it has worked “tirelessly from the start” to respond to NHTSA’s special order and has fully cooperated with the agency to help it fully understand the facts.
According to GM, it has submitted nearly 21,000 documents for a total of 271,000 pages through a production process that covers a decade and spans over 5 million documents from 75 individual custodians as well as and additional sources.
GM said that NHTSA has agreed to a rolling production schedule of documents past the April 3 deadline. The carmaker said it will still provide responses and facts when they become available. | <urn:uuid:46b02e6a-6dab-40fa-884b-be6b6e511516> | CC-MAIN-2017-04 | http://www.4wheelsnews.com/auto/nhtsa-imposes-7000-daily-fine-on-gm-for-violation-of-special-order-31191.html | s3://commoncrawl/crawl-data/CC-MAIN-2017-04/segments/1484560280242.65/warc/CC-MAIN-20170116095120-00072-ip-10-171-10-70.ec2.internal.warc.gz | en | 0.972172 | 349 | 1.523438 | 2 |
The Church Fathers and Mothers are essential reading. Because I spend a lot of time in the car, I have been listening to Pope Benedict’s Wednesday audience addresses on the various Church Fathers. It is rewarding reading. I recommend this form of learning.
In the meantime, Matthew Bunson from Our Sunday Visitor has this article for you to chew on. I came across this essay the other day and offer it to you. It will open a new door or two for you.
Saint John Paul II said of the Patristics, “Fathers of the Church is the name rightly given to those saints who by the power of their faith, the depth and riches of their teachings, gave her new life and great increase in the course of the first centuries.”
Here are a few resources:
Scripture and the Church Fathers (a series by Inter-varsity Press)
The Ancient Path: Old Lessons from the Church Fathers for a New Life Today (John Michael Talbot and Mike Aquilina)
Roots of the Faith (Mike Aquilina)
The Fathers of the Church (Mike Aquilina)
Mothers of the Church (Mike Aquilina and Christopher Bailey)
The Witness of Early Christian Women: Mothers of the Church (Mike Aquilina)
The Fathers Know Best (Jimmy Akin)
The Church Fathers (Pope Benedict XVI)
“Newman and Study of the Church Fathers“ (Thomas McGovern) | <urn:uuid:02c5399f-bd82-4388-bf4e-530ede561c8d> | CC-MAIN-2017-04 | http://communio.stblogs.org/index.php/tag/church-fathers/ | s3://commoncrawl/crawl-data/CC-MAIN-2017-04/segments/1484560280364.67/warc/CC-MAIN-20170116095120-00033-ip-10-171-10-70.ec2.internal.warc.gz | en | 0.931598 | 302 | 2.09375 | 2 |
The following is a case scenario provided by the University of Phoenix titled Bug, Inc., prepared by Susan Brown Cooper.
Scenario: BUG, Inc., a company based in Any State, U.S.A., designs, manufactures, and sells electronic recording devices. These devices are used by law enforcement agencies (police, FBI, etc.) to intercept and record sounds and voices. The equipment taps into telephone wires, cell phone transmissions, and picks up sounds and voices through the walls of a house or in open-air locations through the use of a remote microphone. Part of the equipment is driven by software written by BUG employees. BUG has exclusive contracts with most state and federal law enforcement agencies throughout the United States. BUG is thinking about expanding its sales to international markets. Currently, half of its manufacturing plants are in foreign countries and half are in the U.S. The company's logo is a ladybug wearing a set of headphones.
As a team, we will be answering a series of questions based on this scenario and our reading of the text, Business Law, the Ethical, Global, and E-Commerce Environment. (Mallor, Barnes, Bowers, & Langvardt, 2002)
Case Scenario: Bug, Inc.
1. Define the different type(s) of legal protections BUG should have for its intellectual property. Explain why these protections are necessary.
Patent - Protects Bug, Inc from having other parties copy the design of their electronic devices for 20 years from the date they file a patent application with the United States Patent and Trademark Office.
Copyright - Protects the object codes and source codes of the computer programs created by Bug, Inc., and their employees, that are used in conjunction with their surveillance equipment.
Trademark - Protects Bug, Inc's ladybug logo from being copied by competitors. Trademarks, like patents, must be registered with the United States Patent... | <urn:uuid:b15d6ae4-9aea-42e0-bbd2-52474daca8de> | CC-MAIN-2017-04 | http://www.writework.com/essay/case-scenario-bug-inc | s3://commoncrawl/crawl-data/CC-MAIN-2017-04/segments/1484560284405.58/warc/CC-MAIN-20170116095124-00035-ip-10-171-10-70.ec2.internal.warc.gz | en | 0.941416 | 400 | 2.375 | 2 |
> Free Essays. Good Essays. Better Essays - THEME: Vigilante Justice HYPOTHESIS Movies involving violent crime often position the viewer to sympathise with the victim who enacts the revenge by killing, thus.">
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But I do know that crime against vulnerable children happens all over the world. The first thing you need to know about Sleepers is that it's based on a novel by Lorenzo Carcaterra that was allegedly based on a true story.
The movie repeats this bogus claim, which was attacked and determined by a wide majority to be misleading.
Sleepers directed by Barry Levinson is a dramatic film addressing juvenile justice system at length. It also gives insight of how New York City was in s. Levinson bases Sleepers on a novel by Lorenzo Carcaterra going by the same title.
According to this film, the juvenile justice system is inconsequential in the realms of justice. Get instant access to this essay paper and 15, term papers, essays, and book reports for only $!
If you wish to view the free essay of Sleepers, you must donate an original essay to our web site so that we can grow our collection of free essays, book reports and term papers.
Whether the movie's Leader bears any relationship to the nation's current chief executive is a secret that only Woody Allen knows; he does not, however, go to many pains to keep it. "Sleeper" is the closest Allen has come to classic slapstick-and-chase comedy, and he's good at it.
An essay on the legacy of Twilight and how the critical. Isn't "Sleepers" the nonfiction book that critics tried to shoot down as a sham after author Lorenzo Carcaterra sold his memoir to Hollywood.
Video dissertation lse masters dissertation deadline hollywood essay about unexplainable love stories good ways to start an expository essay, women s role in history essay writing beginning essay writing the sleepers movie analysis essay research paper on walt whitman las tres edades de la mujer analysis essay child labour in the world today.Sleepers movie essay | <urn:uuid:5394b604-c3b7-4697-8800-0b13e78d247b> | CC-MAIN-2022-33 | https://wiwyhapapygiceb.turnonepoundintoonemillion.com/sleepers-movie-essay-6154gb.html | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882570913.16/warc/CC-MAIN-20220809064307-20220809094307-00069.warc.gz | en | 0.816697 | 2,134 | 1.804688 | 2 |
KAMPALA, Uganda — Without basic ultrasound machines, many of Uganda’s health centers cannot anticipate when a pregnant woman will face complications giving birth, contributing to the country's high maternal and child mortality rates.
According to the United Nations Children’s Fund, for every 1,000 live births, at least 63 infants die before their first birthday in Uganda. Many of those deaths come from complications that could have been predicted by ultrasound technology. The situation also contributes to the country’s high infant mortality rate, with 310 out of every 100,000 women dying in childbirth.
But an expanding project is helping get ultrasound technology into Ugandan health centers.
Until two years ago, health workers at Kamuli Mission Hospital could not even tell a woman if she was carrying twins because there were no ultrasound machines. As a result, women and their families would not know they needed to be near health facilities that can handle complicated pregnancies when it came time to give birth.
Now Kamuli hospital is the pilot site for Imaging the World, or ITW. The project provides low-cost ultrasound equipment and a basic training program that allows even low-level health workers to take basic scans.
After the images are taken at Kamuli, they are compressed and distributed via text message or e-mail to district-level health workers, who examine the images and identify potential problems. Specialists in the United States provide backup opinions. Health workers are informed early enough that a woman facing a difficult birth can be directed to a higher-level health facility.
Dr. Alphonsus Matovu, the medical director of the private Kamuli hospital, says the ITW project is working.
“You can easily catch pregnancies which would have resulted into bad outcomes and you can plan for an early intervention… which can help you save the life of the mother and the life of the baby," Matovu said. "And, these are the experiences that we have had since we began the ITW project.”
Dr. Kristen DeStigter, a co-founder of ITW and professor of radiology at the University of Vermont, says a combination of affordable Internet, reliable cell phone coverage and portable ultrasound equipment make the project feasible.
“We have the technology now and the time is right and I think that’s really what is motivating this project and the people who are a part of it," said DeStigter.
The cost of setting up the program in a health center is about $10,000. Last week, ITW finished installing new projects at eight additional health centers.
At Kamuli, DeStigter says the biggest surprise for her is what she calls the "magnet" effect. As women come for ultrasounds, they are staying at health facilities to be screened for malaria, anemia, HIV and other potential health and pregnancy complications.
ITW is featured as part of the Philips company’s Cairo to Cape Town Road Show
. A team from the electronics multinational is touring Africa to highlight the work of some of the maternal and child health innovations it is supporting. The company has provided eight of ITW’s ultrasound machines.
With its success in Uganda, ITW is now considering expanding to sites in South America and Asia. | <urn:uuid:bb642d98-807f-4643-b372-21af74812b58> | CC-MAIN-2017-04 | http://www.voanews.com/a/ultrasound-project-a-lifesaver-for-mothers-newborns-in-uganda/1363214.html | s3://commoncrawl/crawl-data/CC-MAIN-2017-04/segments/1484560281353.56/warc/CC-MAIN-20170116095121-00067-ip-10-171-10-70.ec2.internal.warc.gz | en | 0.955199 | 672 | 2.40625 | 2 |
SMARTER ABOUT INTELLIGENCE
Milwaukee Journal Sentinel: President Bush has announced another reshuffling of government bureaus, this one a welcome response to repeated disclosures of turf wars, intelligence hoarding and other bickering within government agencies charged with the task of fighting terrorism. Some questions need to be raised about the powers and purpose of a new agency born in the reshuffling, but there is no question about the importance of its mission.
Which is, according to the White House, "to merge and analyze terrorist-related information collected domestically and abroad in order to form the most comprehensive possible threat picture." The data will be collected from the CIA, the FBI, the Defense Department and Tom Ridge's new Department of Homeland Security. Dubbed the Terrorist Threat Integration Center, it will be headed by CIA Director George Tenet, who sat immediately behind Secretary of State Colin Powell on Wednesday during his dramatic indictment of Iraq's Saddam Hussein.
Investigations conducted in the aftermath of the terrorist attacks of Sept. 11, 2001, resulted in heavy criticism, especially of the FBI and the CIA, for their failure to share information that might have led to the disruption of the terrorists before they struck.
Terrorism strategy session
The CIA, for instance, reportedly delayed telling the FBI about Al-Qaida operatives who attended a terrorism strategy session in Indonesia in 2000. Two of the operatives later entered the United States and were among the hijackers of Sept. 11.
Even now, with all that has happened and all that has been promised since that terrorist attack, information between these and other government agencies is too often shared, as one government official complained, only "by brute force."
Under Director Robert Mueller, the FBI still seems trapped in an obsolete culture, unwilling or unable to transform itself from a 20th-century law enforcement agency that nabs bank robbers and kidnappers into a 21st-century organization devoted chiefly to the fight against domestic terrorism.
Although this fragmentation and obsolescence must end, some distinctions and limits need to be preserved. By tradition, and under the authority of U.S. law, the CIA has considerable leeway in gathering intelligence overseas and conducting so-called "black ops," some of which are both secret and violent.
The FBI, by contrast, must and should respect the constitutional rights of U.S. citizens, including their right to privacy. Some of these rights already are being tested, and as Tenet carries out his new assignment, forming and supervising the new threat integration center, he should take care that these rights are respected and preserved.
Washington Post: Is anybody out there actually opposed to hydrogen fuel cells? Given the universal appeal of this technology, probably not. In theory, hydrogen fuel cells could power not just cars but also buses and laptops, and could even provide heating for office buildings and homes. Hydrogen fuel cells do not require expensive imported oil. They emit nothing except water. No wonder Congress applauded when the president, during his State of the Union address, proposed $1.2 billion in funding for research that might lead to the production of hydrogen-fueled cars.
It's hard to object to this proposal, and, in principle, we don't: Government-funded research in other fields has led to more than one technological breakthrough. We do, however, object to the idea, clearly conveyed in the president's speeches -- on Thursday he spoke of hydrogen fuel cells as a "way to advance into the 21st century" -- that there is something new or radical about this particular initiative, or that it would solve our immediate energy and pollution problems. True, it is more money than was spent the last several times this new idea was proposed.
The Hydrogen Future Act of 1996 mandated the spending of a mere $150 million on hydrogen fuel cell research. In 2002, when Energy Secretary Spencer Abraham announced a big program of research into hydrogen fuel cells, he proposed only $500 million. But although $1.2 billion over five years does sound like more, it isn't quite as much as it sounds: Among other things, that number includes Mr. Abraham's $500 million. "New" funding would in fact amount to only $720 million -- assuming that this doesn't also turn out to be money coming from existing programs.
If the president's initiative isn't new, neither does it represent an especially bold national investment. By contrast, the Apollo space program cost $23 billion -- in 1966 dollars. It is also less than the private sector will spend during the same time period: Toyota alone has been doing research on this technology since 1992. For those reasons, the president's initiative shouldn't be allowed to overshadow other important environmental research, such as work on super-fuel-efficient cars (funding for which the president cut), or to dodge the debates about acceptable levels of air pollution and energy conservation. Not only are there real questions about how soon this technology will become viable, many have pointed out that coal, nuclear energy -- or, indeed, oil -- may be needed to produce hydrogen itself. We may hear tales of "new" hydrogen fuel cell research many times before a true hydrogen-based economy becomes reality -- and we need to make our fossil-fuel economy cleaner and more efficient in the meantime. | <urn:uuid:a4a707e9-1b7c-4a79-bd0a-b75bf612ab35> | CC-MAIN-2017-04 | http://www.vindy.com/news/2003/feb/13/smarter-about-intelligence/ | s3://commoncrawl/crawl-data/CC-MAIN-2017-04/segments/1484560284352.26/warc/CC-MAIN-20170116095124-00200-ip-10-171-10-70.ec2.internal.warc.gz | en | 0.963705 | 1,071 | 1.601563 | 2 |
Location: On the northern flanks of Mount Kaukau above Johnsonville and Ohariu Valley.
Entrance and exit points: Truscott Avenue or Old Coach Road, Johnsonville.
Brief description: Johnsonville Park is part of one of the largest areas of continuous native vegetation in the city, which is recognised as a key native ecosystem.
The Northern Walkway climbs steeply from Truscott Avenue up to Mount Kaukau and continues on to the Botanic Garden.
The Skyline Walkway begins at the saddle of Old Coach Road and follows the ridge to Mount Kaukau.
Parking: Large car park at Truscott Avenue entrance.
Accessibility: Steep in places.
Dogs: Dogs must be kept on a leash.
Mountain biking: The Old Coach Road trail is a good climb up the wide heritage-listed track from Ohariu Valley to the ridgetop. There is also the Skyline Walkway that follows the ridgetop south from here above the western suburbs.
History: A tunnel hewn out of solid rock can be found near the top of the Truscott Avenue track. This dates from around 1910 and was the outlet for the old Onslow County Borough water reservoir on the other side of the ridge.
At the top of the track the reservoir dam and pump can be seen. Water was pumped up from a dam in Ohariu Valley to the reservoir before flowing under high pressure to Johnsonville. | <urn:uuid:3bf6368a-d933-4f7f-8562-7d8247a4412f> | CC-MAIN-2022-33 | https://wellington.govt.nz/recreation/outdoors/parks-and-reserves/outer-green-belt-reserves/johnsonville-park | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882570767.11/warc/CC-MAIN-20220808061828-20220808091828-00465.warc.gz | en | 0.938909 | 308 | 1.953125 | 2 |
12 Food And Cooking Apps Absolutely Everyone Ought to Have
Howdy, I’m Jude and Entire Meals Cooking is all about actual food, that is good enough to eat and has the power to heal, nourish and delight. The main bodily and chemical modifications that occur during the cooking of meals are mentioned below. Mice fed cooked food get fatter than those fed equivalent uncooked calories. Recipes, how-to, kitchen model, and shopping in a simple-to-navigate site. When cooking a whole rooster or chook, pierce the thickest a part of the leg (between the drumstick and the thigh) to examine there is no pink meat and the juices are no longer pink or crimson.
As well as the cooking medium, the size of heating may also have an effect on the vitamin content material of foods. The principle ingredient of most baked meals is wheat flour. Since you cook dinner your food to a exact temperature for a exact amount of time, you’ll be able to count on very consistent outcomes.
Hygiene and correct handling of substances like raw chicken are crucial to prevent your meal (and month) being spoilt by meals poisoning. If it’s essential preserve meals heat, preserve it hotter than 60 °C and out of the temperature danger zone. Warmth makes food softer, so less time is needed for chewing.
Heating itself does not affect mineral ranges however are usually leached if cooked in boiling water. Anybody who eats a vegetarian weight loss plan is aware of that one of the widespread questions requested is Where do you get your protein?” But this gallery of recipes is your reply. | <urn:uuid:06097775-065a-4011-b51a-d406685f6f15> | CC-MAIN-2022-33 | https://www.tysklandguide.com/12-food-and-cooking-apps-absolutely-everyone-ought-to-have.html | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882571745.28/warc/CC-MAIN-20220812170436-20220812200436-00472.warc.gz | en | 0.950008 | 343 | 2.109375 | 2 |
«If Finnish state authorities decide to initiate a feasibility study of a railway connection between Finland and Kirkenes, then the Norwegian side is positive».
Railway development is among the key priorities in the Norwegian National Transport Plan, the government infrastructure strategy covering the period 2018-2029. That includes also Northern Norway.
The Transport Plan states that a thorough study on the cost benefit value on extending the national railway grid to Tromsø, the largest city in northern Norway, is to be conducted. Currently, the grid ends in Bodø and an extension to Tromsø would include 500 km of new line.
In addition, the infrastructure strategy includes positive signals about a possible railway line from Roveniemi, Finland, to Kirkenes, the Norwegian town on the Barents Sea coast.
«If Finnish state authorities take the initiative to assess a railway connection between Finland and Kirkenes, then Norwegian authorities are positive to contribute», the transport plan reads.
Between Berlin and the Arctic Ocean
Finnish authorities have over several years expressed growing interest in the connection to Kirkenes.
In October 2015, Olli Rehn, former EU commissioner, now Finnish Minister of Economics, underlined that «we want a railway connection between Berlin and the Arctic Ocean».
Later the same year, former Finnish prime minister Paavo Lipponen in a memorandum to European Commission President Jean-Claude Juncker underlined that “it is high time for the EU to secure its logistic access to the Arctic Ocean by launching a project for a rail-road connection from Southern Finland to Kirkenes, Norway, the last “missing link” in EU South-North traffic network.”
Also Finnish premier Juha Sipilä has openly expressed interest in the project. In a radio interview last year, he even indicated that the infrastructure connection could become a priority issue for the country’s upcoming chairmanship in the Arctic Council.
The line between Rovaniemi and Kirkenes would be up to 550 km long and cost an estimated €3 billion, including up to €800 million on the Norwegian side.
The initiative comes at the same time as plans for a major new sea port in Kirkenes are in the pipeline. Local and state authorities recently came together over a suitable site in a fjord west of the Kirkenes town. That site will include also a railway station, the plan elaborators say.
Related stories from around the North:
Canada: Blog: To understand the road to the Arctic Ocean, first go south, Blog by Mia Bennett
China: China’s one belt, one road project, comes to the Arctic, Blog by Mia Bennett
Finland: Will new Finnish railway bridge gap between Arctic and Central Europe?, The Independent Barents Observer
Norway: Railroad of dreams and nightmares across Arctic Norway, Blog by Mia Bennett
Russia: New Arctic railway is named Infrastructure Project of the Year in Russia, The Independent Barents Observer
Sweden: Arctic train line in Nordics would open up polar potential, Barents Observer
United States: Former Gov. Murkowski to explore creation of Alaska-Canada rail link, Alaska Dispatch News | <urn:uuid:4db5dbee-b50e-49eb-a7b8-d0cdae27402a> | CC-MAIN-2022-33 | https://www.rcinet.ca/eye-on-the-arctic/2017/04/12/norway-positive-to-finlands-arctic-railway-plan/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572221.38/warc/CC-MAIN-20220816060335-20220816090335-00066.warc.gz | en | 0.927054 | 662 | 2.203125 | 2 |
The world has been sleep-walking into cyber chaos. The spread of misinformation via social media, the theft of data and intellectual property, along with regular cyberattacks threaten the fabric of modern societies. All the while, the internet of things increases the vulnerability of computer systems, including those controlling critical infrastructure. What can be done to tackle these problems? Does diplomacy offer ways of managing security and containing conflict online? This provocative book argues for the importance of cyberdiplomacy as an effective means of addressing the challenges generated by cyberspace. Drawing on decades of experience as a diplomat Shaun Riordan shows how traditional diplomatic skills and mindsets can be combined with new technologies to bring order and enhanced international cooperation. He explains what cyberdiplomacy means for diplomats, foreign services and corporations and explores how it can be applied to issues like internet governance, cybersecurity, cybercrime and information warfare. Cyberspace, he argues, is too important to leave to technicians. Using the vital tools offered by cyberdiplomacy we can reduce the escalation and proliferation of cyber conflicts by proactively promoting negotiation and collaboration online.
The world has been sleep-walking into cyber chaos. Spread of misinformation via social media, theft of data & IP, & regular cyberattacks threaten fabric of modern societies, as internet of things increases vulnerability of computer systems, including critical infrastructure. | <urn:uuid:d1201df4-6809-4ff5-ac39-64c2984911d4> | CC-MAIN-2022-33 | http://felipesahagun.es/cyberdiplomacy-shaun-riordan/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882571758.42/warc/CC-MAIN-20220812200804-20220812230804-00676.warc.gz | en | 0.902832 | 280 | 2.78125 | 3 |
Rappler's latest stories on persons with disabilities
Many persons with disabilities don’t physically look disabled. Sometimes, that makes it even harder for them to get the help they need.
'News reports [indicate] how PWDs suffered from their attempt to avail of the subsidy benefit, such as lining up despite excruciating pain for the entire day'
Months after the Duterte government launched its cash aid program, there are still persons with disabilities – the target priorities for the program – who have yet to receive a peso
Roy Moral, who struggles to walk without feeling immense pain, shares how he had to be wheeled to the local DSWD office in a stretcher just so he could receive his emergency subsidy
You may find them working at company-owned branches of Jollibee, Chowking, Greenwich, Burger King, and Red Ribbon in Manila and Pasay
Under the ordinance, senior citizens, differently-abled persons, and PWDs 'will not be assigned tasks that are hazardous to their health or beyond their physical limitations or capabilities'
'I am mentally and emotionally driven to keep going after small and big wins'
PRESS RELEASE: Philippine Business and Disability Network works towards more inclusive and barrier-free workplaces for Persons with Disability
Sometimes, I do odd stuff such as stomping my feet loudly or rubbing my hands to combat my nervousness. I wish that one day, I get to really control this stage fright and rediscover my talents anew.
I have imperfections, but that doesn't mean I can't make my life meaningful
'The tides had changed. From being a physical therapist, I was now the patient who had to be lifted from bed.'
'Over and over I’d hear lines of rejection from one employer after another. I was rejected not once, not twice, but more than 30 times!'
'I know that in our little way we can still do something, that we can have jobs and earn a living, but for a time I only believed this to be a dream'
When I was a child, I enjoyed listening to beautiful melodies – I loved this so very much. So when I became deaf at 8 years old, I didn't want to accept it. It was difficult.
When Marx was a 23-year-old UP student, he was gunned down by a stranger, an attack that left him completely blind. Years later, he is a tech entrepreneur making bold solutions for fellow blind Filipinos.
We don’t want to be laughed at just because we misheard a conversation. You give us respect, and respect will be earned.
The Philippine Tax Whiz discusses the discounts available to persons with disabilities and which items are exempt from value-added tax
Jollibee, Chowking, Mang Inasal, and Greenwich commit to employ 2 senior citizens and one person with disability for each of their branches in Manila
A person with disability tackles inclusivity and a high-performing culture
This cafe's strongest asset is the people other companies are too scared to hire
Some PWDs and senior citizens are still denied of their right to vote in designated special polling places
Emergency Accessible Polling Place makes the voting process more accessible and easier for PWDs, senior citizens, and heavily pregnant women
The law may be in place, but much more should be done to make elections accessible to all
'Government response to access issues must be holistic and decisive; Otherwise the same issues will keep resurfacing every 3 years'
Disability sector representatives assert there's more that can be done to make the elections accessible to people with disabilities
Private establishments that fail to implement the new policy will face fines and business permit suspension or revocation
Mayor Abigail Binay says even non-residents of Makati can come to the job fair on November 9
The passenger's mother accused security guards of discriminating against persons with learning disabilities
All in all, Makati earmarks P40 million in 2018 for free movie tickets
Valenzuela 1st District Representative Wes Gatchalian issues a public apology but some netizens say he should do more
The House of Representatives approves its version of the bill on October 8, while the Senate already gave its nod to the measure in July
(UPDATED) The investigation follows a complaint against Mocha Uson and Drew Olivar from the Philippine Federation of the Deaf
The senator calls out the government's communications official for 'mocking the people she serves'
2018 Ramon Magsaysay awardee Vo Thi Hoang Yen, a survivor of childhood polio, wants employers to see what persons with disabilities can do if given the opportunity
Thousands of able-bodied employees at 27 ministries and government agencies were wrongly counted as disabled, Tokyo admits
Four PWDs in Western Visayas have given a face to the struggles commonly experienced by their sector in the Philippines
Only 60% of local government units have a Persons with Disability Office (PDAO), says a study by the UP-CLRG
Executive Order 54 provides a P1,150 across-the-board increase for all permanent disability pensioners in the private sector, as well as qualified beneficiaries in the public sector
This is in celebration of Women with Disabilities Day observed on the last Monday of March
’We need to change the mindset that PWDs are limited and that they can’t do anything,’ says PWD advocate Rhodora Fresnedi
The National Council on Disability Affairs says outpatient services should also be included in the coverage
If you buy one of his miniature tricycles, 'you are also helping others,' says Andy Villaruel, the Dumaguete craftsman born with no hands
Mental conditions are real, and they have a biological basis – which means it has a parallel story inside your brain which deserves attention and treatment
People who have met Datu Mangontra Sultan do not see him as a person with disabilities and an internally displaced person, but as a strong and committed individual who wants to continue providing for his family
The discount applies to full-fare domestic flights and comes on top of the 12% value-added tax (VAT) exemption
The budget carrier upgrades its booking systems to implement the discount for domestic flights booked through its website or mobile app
Beneficiaries of the event include children with intellectual disabilities and hearing impairment aged 3 to 36 years old
The National Council on Disability Affairs trains persons with disabilities to make them qualified for job opportunities online
A former JICA volunteer Akiko Sugiyama goes back to Bohol to establish a livelihood training center for SPED graduates
Beating 6 other teams the country’s first ever cross disability dragon boat racing team wins the race with a speed of one minute and 43 seconds | <urn:uuid:19cc1ca2-d5e7-4fbe-8247-4fb489bca800> | CC-MAIN-2022-33 | https://r3.rappler.com/previous-articles?filterMeta=persons%20with%20disabilities | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882570921.9/warc/CC-MAIN-20220809094531-20220809124531-00269.warc.gz | en | 0.960293 | 1,386 | 1.867188 | 2 |
The U.S. military is ending its policy of excluding women from combat, and will open combat jobs and direct combat units to female troops, CNN has learned. Multiple officials confirm to CNN that Defense Secretary Leon Panetta will make the announcement tomorrow, and notify Congress of the planned change in policy.
"We will eliminate the policy of 'no women in units that are tasked with direct combat, a senior defense official says.
But the officials caution that "not every position will open all at once on Thursday."
Once the policy is changed, Department of Defense will enter what is being called an "assessment phase," in which each branch of service will examine all of its jobs and units not currently integrated and then produce a timetable in which it can. The Army and Marine Corps, especially, will be examining physical standards and gender-neutral accommodations within combat units. Every 90 days, the service chiefs will have to report back on how they're doing.FULL STORY
The Pentagon fears that the 15,000 leaked documents about the war in Afghanistan that website WikiLeaks says it will soon post are "potentially even more damaging" than the more than 70,000 already published, said Pentagon spokesman Col. Dave Lapan. | <urn:uuid:3dad06f5-d0c5-46ce-8214-dda5f8eb059d> | CC-MAIN-2017-04 | http://news.blogs.cnn.com/tag/cnn-pentagon-correspondent-chris-lawrence/ | s3://commoncrawl/crawl-data/CC-MAIN-2017-04/segments/1484560281069.89/warc/CC-MAIN-20170116095121-00265-ip-10-171-10-70.ec2.internal.warc.gz | en | 0.959446 | 247 | 1.679688 | 2 |
Students in the early secondary years frequently struggle with introductory algebra, often due to the limited preparation they have received at the primary school level. Teachers need a sound knowledge of how to help students learn algebra and how to help them make up for gaps in their background knowledge of maths. In these respects, however, teachers themselves frequently need more extensive preparation. Perhaps as a result, algebra in schools is often reduced to rules for transforming and solving equations and these rules often seem meaningless to students. The article describes a project in New Zealand designed to address this issue: to explore and create teaching approaches that help students in years 9 and 10 to develop a conceptual understanding of algebra.
The Other worlds project has provided resources to help students and teachers make use of Web 2.0 authoring tools for the creation of fiction and non-fiction in the middle years – Literacy Learning in the Middle Years. | <urn:uuid:2bd1691f-5082-41b4-938c-f08aa0ff363b> | CC-MAIN-2022-33 | http://cmslive.curriculum.edu.au/leader/vol_11_no_6,36091.html?issueID=12739 | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882571911.5/warc/CC-MAIN-20220813081639-20220813111639-00469.warc.gz | en | 0.969443 | 177 | 3.546875 | 4 |
Its now a established proven fact that cellular phones are the 3rd most addictive item in present day everyday living. People are actually going into therapy as a result of mobile phone addiction. You will need to have witnessed a teen continue texting nonstop for hrs or Grown ups stroll for rather a extend although caught on their cell. A lot of car or truck mishaps are transpiring due to drivers making use of their cells even though driving. From the US by yourself, men and women use 850 billion minutes on cellular phones regular monthly. Should you at present Never very own a mobile phone because you can’t afford a completely new a person, 2nd hand cellphones are for you personally.
Cost is especially The key reason why why persons select second hand cell phones. It’s because these phones can Select half the cost of new kinds and even lower. In Digital gear, refurbished is a standard word. Refurbished means that the cell phone had a technical challenge that was fastened as well as the cellular phone is accessible for resell. Another expression is reconditioned, they are telephones which were Formerly getting used but had been taken back again for repairs before currently being resold. Reconditioning is sort of a makeover within the cellular phone. Buying a applied telephone involves more focus and awareness than when buying a new one particular.
Stop by our web site to read about Check IMEI Online.
2nd hand cell phones may be pocket helpful if diligently picked out or they can drill holes within your pocket. You will discover eventualities exactly where people have purchased defective made use of telephones unknowingly and finished expending more money on repairs that they’d have on a different cellular phone. When purchasing a used telephone, acquire it from re-sellers that happen to be All set to provide you with a assurance to the phone. Inspect the phone completely for any cracks or chipped locations for these could signal that the telephone has hit the floor on a number of occasions. It’s also advisable to hunt guidance from mobile professionals.
Theft is A significant turn off on next hand cellphones. Stats present that more than two million cellular phones are stolen yearly. To avoid shopping for stolen phones, It is recommended to obtain from accredited re-sellers and if buying straight from somebody, ask for evidence of possession in kind of buy receipts or cellular telephone charges. Numerous governments have released the Hand cellphone IMEI Tracing Systems (HITS), an internet based provider that enables you to look for the IMEI quantity of a cellular phone in opposition to a databases to check if It truly is claimed stolen. Bear in mind it is a criminal offense to retain or buy a stolen cellular phone. | <urn:uuid:4dfc6137-2e2c-4c74-b1cc-4c3d6053be2b> | CC-MAIN-2022-33 | https://key4realsuccess.ar.nf/2022/07/27/a-safe-buying-tutorial-for-second-hand-mobile-phones/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882570741.21/warc/CC-MAIN-20220808001418-20220808031418-00079.warc.gz | en | 0.960898 | 559 | 1.640625 | 2 |
Alternative Theories of Money and Finance
New Directions in Modern Economics series
Chapter 3: Money and Keynesian uncertainty
Unemployment develops ... because people want the moon – men cannot be employed when the object of desire (i.e. money) is something which cannot be readily produced and the demand for which cannot be readily choked off. Keynes (1936, p. 235) INTRODUCTION A modern capitalist monetary economy is inherently unstable. One of the most insightful contributions to our understanding of the essential non-ergodic characteristics of a monetary economy is the original Keynesian theory of money under the conditions of radical uncertainty. Keynes’s theory of money reveals how the problem of involuntary unemployment is inextricably bound up in the liquidity preferences by wealth holders. Unfortunately, these original insights have been eclipsed by the neoclassical reinstatement of Say’s law and its more recent incarnations in the guise of rational expectations and the efficient markets hypothesis. It will be argued that Keynes’s critique of his ‘classical’ contemporaries over the problem of uncertainty acquires even greater resonance in relation to their modern progenies: ‘I accuse the classical economic theory of being itself one of those pretty, polite techniques which tries to deal with the present by abstracting from the fact that we know very little about the future’ (Keynes, 1937c , p. 115). Keynes’s theory of a monetary economy and his liquidity preference theory of investment will be examined in order to highlight the essential properties of money under the conditions of uncertainty, which inevitably prefigures the existence of involuntary unemployment and could – within a laissez-faire, deregulated financial system – induce phases of endemic financial instability and...
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The history of this holiday is rather simple and it has nothing to do with some certain offline event held in Japan or anywhere else in the world. In 2009 a guy named Chis DeMay created a Facebook Fanpage of sushi, and that page immediately attracted many sushi fans around the world. DeMay decided to start International Sushi Day on June 18 tagging it with the statement “Every day should be Sushi day, but like anything that is this amazing, it deserves a day unto itself”.
Join all people around the world in celebration of International Sushi Day. You may go the local Japanese restaurant or make sushi at home. If you prefer the second variant, then here are several tips on how to make a perfect sushi roll:
- work in gloves and keep them wet to prevent rice sticking to your fingers;
- keep the shiny side of the seaweed away from you;
- the perfect amount of rice for sushi is as much as you can roll into a ball with one hand.
Remember these tips and your sushi will always look like from a restaurant!Remind me with Google Calendar
- Unofficial Holidays
- international sushi day, unofficial holiday, sushi day | <urn:uuid:cd1199b1-e4c9-4baf-9dae-a1af42f8b521> | CC-MAIN-2017-04 | https://anydayguide.com/calendar/3162 | s3://commoncrawl/crawl-data/CC-MAIN-2017-04/segments/1484560279224.13/warc/CC-MAIN-20170116095119-00485-ip-10-171-10-70.ec2.internal.warc.gz | en | 0.945615 | 243 | 2.296875 | 2 |
6±0. In this chapter it will be shown how forex current news currentt character of elcmc- trons. Large-amplitude, apparently random forex current news tions of magnetic curren and other physical quanti- ties are commonly big dog strategy forex in situ in space plas- mas, especially the solar wind, curret is often regarded as our best laboratory for the study of hydromagnetic turbulence.
πp (Λ0 or K0)(K0 or K ̄0). Instrumental aggression would also include a soldier killing an enemy to protect his own life or an assassin killing for money (Berkowitz, 1993a). cerevisiae (Schiestl Petes 1991). The great figure of American experimental psychology, Does Pure Altruism Exist. 55) in terms of cu rrent Feynman-Stueckelberg formalism). When he spoke currnt reducing the number of sessions, the patient had been talking a forex current news u t his having achieved a better level of self-esteem.
2 ± 0. But this practical difficulty does newws justify our setting aside altogether the criterion that distinguishes the reflexes from other forms of action, and leaving out of account the fact that, while related by their purposiveness to psychically conditioned movements, they differ from them, clearly and definitely, in the forex current news of conscious intermediaries.
2 MeV and 6. Holmes, J. 5 tufted head 57. 10411098. 3 right, together with the FWHH of the main lobe. Physiologically, the principle of indifference of function is attested by the uniform character of the forces that reside in the nervous forex current news. 4 Straight Line Generation This function can be used forex current news correct artifacts in a spectrum or to make corrections in the interferogram to reduce fringe effects.
Kodama, curernt, or a combination. Kenner, B. Approximately 0. 6 yeast extract is used for the isolation of Listeria monocytogenes and cultivation of a wide variety of heterotrophic microorganisms. Sci. Why the difference. The situations in which they newss themselves. Steiner (Eds) The FreudKlein Controversies 19411945.
As one news commentator ob- Ne ws INDEX HELP 498 Forex current news 13 Global Social Dilemmas Focus On Culture Page 499 CONTENTS INDEX HELP WEBLINK Tit-for-tat strategy A negotiating tactic in which the individual responds to competitive- ness with competitiveness and to forex current news with cooperation.
The secrets of Grams stain. 0 138. Also Known As EC is an abbreviation for Atlanta forex club coli. Al- though certain settings and failure seem to evoke self-promotion in curr ent of us, shy people tend to engage in protective self-presentation and to self-promote in only rel- atively subtle ways. The transfected cells are place under a blue light (488 nm507 nm) and the forex current news expressing the transgene are instantly observed.
0 4079 The mean free path of fast neutrons in lead is about 5 cm. Since the I owest orbital angular momentum quantum number for Iorthohydrogen is 1, while it is 0 for polrahydrogen parahydrogen has a lower ipossible kinetic energy of rotation. Her speech began to slow T P T P Whats happening. In the eighteenth century, emigrants from Ireland to the American colonies outnumbered English and Scots combined.
2466. II, I. For this material, the hypercharge of the proton is taken to be Y 1. When we examine Charles Mansons life, we find that, from the beginning, he was exposed to neglect, violence, and criminal role models (Bugliosi Gentry, 1974). Rev. Subtilis. Ascorbic Acid is added to clarify the solution. Do not use a product if it fails to meet specifications for identity and for ex.
Because Los Angeles is a very culturally di- verse city, the sample forex current news people of different ethnicities, religions, and places of origin. 44 Chapter 2 The Person in the Situation Page 45 Select a Froex Choose a Strategy The Strategy Influences the Situation ATTENTION AND AUTOMATICITY Self-regula- currnet sometimes requires considerable attention- people must contemplate alternative strategies, decide which ones to pursue.
The weapons effect refers to forex tv japan tendency for weapons, such as guns, to enhance aggressive thoughts and feel- ings. 00 Page Fo rex 304 DIFFERENTIATION OF MOUSE ES CELLS 22 Primary fetal foerx adult CNS stem cells are also extensively self-renewing and are multipotent for neuronal and glial fates.
36 mM calcium chloride, Forex current news. Rydberg constant (R) The fundamen- tal constant that appears in curreent equation for the energy levels of forex resources free atoms; i.
This method requires a reference spectrum of the sub- stance of interest.lrg Wistx, need, or intention in CRT formuhtion,log;widefor scar- ing of, 203-5; in intrapsychicmn- fliet, 19,PO,im Witaker, C. Intern. One man did not even like her. The norm of Forexx is bounded (by continuity) on B(0, r) by some number B. 90 A curernt proliferation of writings exploring corres- pondences between peace processes in various parts of the world, several currrent them also involving Curren t least in the eyes of some protagonists) processes of decolonization, oVer a fresh perspective on Irelands forex simple trading plan conXicts and its relationship with imperial Britain.
Find the gauge-fixed action by (4. Since all the offspring of this mating are AA, they are counted only under the AA column of offspring in table 19. 44) is plotted as the solid foorex in Figure 15. 7 (left)Thepolymerasechainreaction.
The programs main assumption is simple and consistent with much of the research we reviewed above that the goal of aggressive behavior is often to attain rewards.
This in turn enables the Forex current news to be sequenced.Brossard, C. If the test zone is equal to or larger than the 4 mg control zone, the test result is forex current news presumptive positive and should be confirmed using a second sample. Is forex financial safe investment set included words relevant to foreign policy (e.
Neuronal Cultures Hlppocampal neuron cultures were prepared usmg the followmg protocol I Remove brams from rat fetuses on forex current news d 17 Forex current news Dissect out hippocampus and dissociate cells m serum-free medium contammg 0 1 trypsm (Dlfco, Surrey, UK) and 25 pgmL deoxyrlbonuclease for 5 mm at room temperature 3 Plate cells at 5 x lo5 cellswell m Primarla Forex current news, Becton Dlckmson, Plymouth, UK) 15-mm wells, precoated with poly-D-lysine (50 pgmL, Sigma) 4 Culture cells m basal medium Eagle (BME-Hanks salt, Gibco-BRL, Galthersburg, Ne ws supplemented with 10 fetal calf serum (FCS, Glbco) and 2 mMglutamme Keep cultures at 37°C m a humidified 5 CO, atmosphere 5 After 5 d m vitro, halt nonneuronal cell dlvlslon by exposure to IO-M cytosme arabinoslde to prevent overgrowth of gllal cells Online forex conversion cultures were prepared in tissue culture chamber slides (Nunc, Naperville, IL) to analyze culture composition immunocytochemlcally, using antibodies that selectively label astrocytes.
6) For direct transitions, the |k| of the electrons and holes (generated or recombined) does not change, 33-34 Forex current news, see Slf-understanding Intention, see Wish, need, or inten- tion Intentionality, ptients, 6 ""Iternal markerrs of goal aehieva ment," 63 Internalimtion, 25-28 interpersonal psychotherapy (Im) Depression Colfabrative study on, 33; manual-baxd, findings on, 34-35. Each combination of agent strain and mouse genotype has a characteristic lesion profile (I) (seeFig.
Expanding the spin wave function we have Fьrex Forex current news.Automated trading systems forex | <urn:uuid:0ecacd71-18d6-43e9-aa24-fd2479ac71c3> | CC-MAIN-2017-04 | http://newspig.ru/forex-current-news-1.html | s3://commoncrawl/crawl-data/CC-MAIN-2017-04/segments/1484560279650.31/warc/CC-MAIN-20170116095119-00429-ip-10-171-10-70.ec2.internal.warc.gz | en | 0.877875 | 1,824 | 1.757813 | 2 |
Mark Wilson June 8th, 2013
Our last stop of the day on the IBA field trip was to a classic fossil locality on the north coast of Sicily about an hour east of Palermo. These are fine sandstones and marls preserving a diverse array of mollusks from the Pliocene, including the bivalves shown below. Over 130 bryozoan species have been recorded from this site since 1921. The most interesting features to me were the numerous sclerobionts, including shallow worm and barnacle borings and encrusting bryozoans and barnacles.
From here it was a long drive to the beautiful and ancient city of Milazzo to prepare for our last day of the field trip. | <urn:uuid:bb556822-7f39-46bf-bfc5-6ffea897ee0d> | CC-MAIN-2017-04 | http://woostergeologists.scotblogs.wooster.edu/2013/06/08/return-to-the-pliocene-at-altavilla-milicia-sicily/ | s3://commoncrawl/crawl-data/CC-MAIN-2017-04/segments/1484560281069.89/warc/CC-MAIN-20170116095121-00270-ip-10-171-10-70.ec2.internal.warc.gz | en | 0.955215 | 153 | 1.78125 | 2 |
- "Most of the Peacekeepers turn a blind eye to the few of us who hunt because they're as hungry for fresh meat as anybody is."
- -Katniss talking about Peacekeepers
Peacekeepers are the primary group of people responsible to repress riots and such. They are taught to show no emotion, and to be vicious and tough, since most of the Peacekeepers are District 2 citizens that never partook in the Games. However, every citizen there has to get training to be one. This mentally and physically trains them, and also teaches them forms of self defense. This is why District 2 is a career district, and why the tributes there are very skilled when it comes to fighting, or at least most of the time. They won't take a moments hesitation to enforce the law in Panem.
They essentially act as the government's internal security force in the various districts, led by a Head Peacekeeper who is in charge of the local garrison. They ensure that the Capitol's laws are obeyed, and punish those who break them in many different ways such as execution (usually in the public) and public torture. Peacekeepers also form the bulk of the Capitol's army, serving as foot soldiers and piloting hovercrafts. Peacekeeper outfits are very costly, with the price being $ 80,000 to make each one.
List of known Peacekeepers: | <urn:uuid:69a51208-fd3e-4fe5-8e23-0049b8ca3bb7> | CC-MAIN-2022-33 | https://34th-hunger-games-fanon.fandom.com/wiki/Peacekeeper?mobileaction=toggle_view_mobile | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882571097.39/warc/CC-MAIN-20220810010059-20220810040059-00267.warc.gz | en | 0.973043 | 348 | 2.609375 | 3 |
Technology Adoption Timeline [infographic]
Rohit Khare stashed this in Singularity
From A.C. Nielsen in the mid-90s, but still a classic. Didn’t realize that some technologies are aligned with presidents — i.e. TV “happened” during Eisenhower…
To draw this out, I transcribed (roughly) from Feltron's chart what year penetration of a technology reached 50 percent penetration.Electricity: 1924 Cars: 1925 Radio: 1931 Stove: 1937 Refrigerator: 1942 Telephone: 1946 Washing machine: 1964 Dryer: 1970 Color TV: 1972 Air conditioning: 1973 Microwave: 1985 VCR: 1987 Dishwasher: 1996 Computer: 1996 Cell phone: 2000 Internet: 2001
Smartphones : 2012 (different source)
What you don't see from this chart is all the time these technologies spent in development. In many cases, more time was spent going from zero to one percent penetration than from one to 50. But that's much more difficult to show because you can't say precisely when to start the clock. | <urn:uuid:d3621988-241e-443e-a173-3830668dd591> | CC-MAIN-2016-44 | http://pandawhale.com/post/56353/technology-adoption-timeline-infographic | s3://commoncrawl/crawl-data/CC-MAIN-2016-44/segments/1476988718278.43/warc/CC-MAIN-20161020183838-00240-ip-10-171-6-4.ec2.internal.warc.gz | en | 0.902628 | 228 | 1.84375 | 2 |
“Things for the weekend” to develop your children/young people’s Life Skills
Early Years (0-5)
- Follow instructions – design games to help e.g. Simon says, nursery rhymes i.e. – head, shoulders, knees and toes, everyday activities – putting toys away, asking them to do anything!
Real world play –doctors, nurses, modelling your jobs at home
- Developing language and numeracy – talk, listen, cuddle, take turns in conversations, build in everyday maths – how many spoons do we need?
- Encourage independent living – feeding, drinking, toileting, getting dressed, making choices
- Making friends – with their teddies, recording a video that can be sent to friends and family
- Be healthy – Eating healthily and checking in with health professionals – https://essexfamilywellbeing.co.uk/ or other services if needed.
Primary Aged (5-11)
- Develop Everyday Numeracy and Literacy – set up a snack shop at home, encourage children to pay for things you have ordered for them online, talk about where money comes from, what a bank is, pocket money for chores, write a letter to a friend, write a shopping list, create a timetable of activities for the week
- Discuss future aspirations – talk to your children about what they want to be, as a friend, as a job, where they would like to travel, who they would like to meet, what are their interests and ambitions – build activities around this. This helps them feel valued and think positively about their future
- Encourage independent living – brushing teeth, washing, telling the time, making a cup of tea, helping with dinner, chores around the house
- Making friends – encourage your children to write a postcard to a friend/grandparent, Skype/Zoom/facetime friends and family
- Be active and healthy – encourage them to get outside and play, go for a bike ride/walk/scoot. Take some time to make and bake -make activities indoors or outdoors that gets you active, or bake something healthy and delicious
Secondary Ages (11+)
- Develop employment skills – enhance following instructions, listening skills, turn taking – all skills that need redeveloping as a teenagers brain develops. What FREE online courses/sites would help with developing interests – Essex wildlife trust, virtual safaris, national history museum virtual tours etc.
- Encourage independent living – cooking, managing their time, wider skills to help them live independently – budgeting, being safe at home, cleaning, taking ownership of a project
- Promoting Emotional Wellbeing – promote SPICES -spend time socialising – safely and with social distancing (connect with them, allow them time to facetime/Zoom friends), be physical – go for a walk, have a kick about, do something intellectual (encourage them to do something that interests them), support cultural norms – do what you have always done – have a fake Friday night take-away, picnic in your living room, support their emotions (allow them to regress, express their emotions – this is a tough time for everyone!), give them space to be spiritual (get them to focus on things that are the bigger picture – this allows them to put things in perspective)
- Improve mental health – give them activities to build resilience – encouraging them for the effort and attempt not the final result, access online support if they need additional support – https://www.essex.gov.uk/staying-well
- Maintain friendships and feel safe online – help them make decisions about how to spend their free time, how to manage social media/online gaming and feel safe
There is a lot of information that may raise questions as to where you can get help/assistance/ideas – feel free to post queries, make recommendations, or message us
Don’t forget to check out our classes on: https://aclessex.com/community-family-learning-online/
Or join our Facebook page at: https://www.facebook.com/groups/552150055488898/ | <urn:uuid:67f11bbf-0f5d-4a4f-91d2-f41e786b5797> | CC-MAIN-2022-33 | https://aclessex.com/fl-newsletter-2/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572021.17/warc/CC-MAIN-20220814083156-20220814113156-00072.warc.gz | en | 0.927904 | 863 | 3.203125 | 3 |
Avita Publishing House
Publishing House Avita was established in 1988 aiming at publishing teaching materials and literature. During the years passed it has become one of the biggest publishers of teaching literature in Estonia. Avitas nomenclature today comprises more than 900 publications, 90 percent of which is constituted by teaching literature for schools teaching in Estonian and as well as in Russian languages. The publications' designation range from primary level of education up to the last years of secondary education. Driving and catering textbooks comply with the programs of vocational education. In addition to textbooks and exercise books instructors' textbooks, complementary materials as well as belles-lettres suggested by state teaching curriculum are published. The share of classics of juvenile literature and original works of Estonian writers is constantly increasing in the nomenclature. In publishing foreign literature Avita has hitherto co-operated with foreign publishers like Phaidon, Dorling Kindersley, Michael Neugebauer Verlad, Cornelsen, Pearson, Dutscher Taschenbuch Verlad, Otava and others. Books by Estonian authors are illustrated and moulded mainly by Avita's own artists. Special attention is paid to achieving the highest printing quality and aesthetic form of the publications. Avita's books were chosen to appear among the 25 most beautiful books of Estonia in the years 1994-2004 as well as among the 10 most beautiful of the Baltic States which gives proof of the high professional level of the works.
Specifically interested in books with these subjects or themes: educational materials, estonian, russian languages
Pikk 68 |
Tallinn 10133 Estonia
|Phone: 372 6275401|
|Fax: 372 6411040|
While JacketFlap strives to maintain up-to-date information, we recommend that you contact the publisher using the information here to confirm that the contact information is current. If you have more up-to-date information, please click the Edit or Add links on this page to edit this publisher's information and earn points, which you can redeem for Amazon.com or BookSense gift certificates.
|Manuscript Submissions||Policy: please contact publisher before sending work. Marko Usler Publisher Representative e-mail: email@example.com|
|Title, Creators, Comments / Reviews||Ages||Date Published|
|1. Kodulooline lugemik koolile ja kodule (Estonian Edition) (Unknown Binding)
Author: T Rummo
|Bestselling order determined by Amazon.com SalesRank(tm)| | <urn:uuid:42fdb2a0-ef4b-46ad-acb0-ed9e45ac4265> | CC-MAIN-2017-04 | https://www.jacketflap.com/avita-publishing-house-publisher-20018 | s3://commoncrawl/crawl-data/CC-MAIN-2017-04/segments/1484560280718.7/warc/CC-MAIN-20170116095120-00401-ip-10-171-10-70.ec2.internal.warc.gz | en | 0.912842 | 527 | 1.515625 | 2 |
A school district in Iowa has launched an investigation into a teacher who wore blackface to a Halloween party, in yet another case of someone being exposed for using the racist practice for Halloween, reports the Huffington Post. The investigation comes amid renewed and widespread public discussion about blackface after “Today” host Megyn Kelly defended its use for Halloween. Her show was cancelled late last week. The Davenport (Iowa) School District is investigating teacher Megan Luloff at Walcott Elementary & Intermediate School for reportedly wearing blackface to a public Halloween party last Friday night. Luloff, who is white, dressed as Lafawnsuh, a character in the movie “Napoleon Dynamite,” The Quad-City Times reported. Actress Shondrella Avery, who is Black, plays the character. A spokeswoman for the Davenport School District confirmed the district learned of the incident on Monday and that an investigation led by human resources has since been underway. The district did not confirm whether the teacher has returned to school, and it referred HuffPost to comments by the superintendent in the Quad-City Times report. “The wearing of blackface is never appropriate in any circumstance by any person,” Superintendent Art Tate said in an email to the Times. “The issue is under investigation by the district.”
The Iowa State Department told the district months ago to address an audit concerning its special education services and students of color, the Times reported. The audit found that a disproportionate number of students of color were identified for special education services and that they were disproportionately subjected to disciplinary actions. “The revelation that the woman in blackface is a teacher who is expected to provide a safe and equitable classroom environment for all children is very disconcerting,” Betty C. Andrews, the president of the Iowa-Nebraska NAACP Conference of Branches, said. | <urn:uuid:2965aa65-1c7f-4d1e-baa7-63c66a77d15e> | CC-MAIN-2022-33 | https://ourweekly.com/news/2018/10/29/teacher-being-investigated-wearing-blackface-party/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572198.93/warc/CC-MAIN-20220815175725-20220815205725-00270.warc.gz | en | 0.967255 | 380 | 1.695313 | 2 |
Establishment of a Navigational Line between Lake Victoria and the Mediterranean Sea-Feasibility Study Phase 2 (VICMED)
|Project Title||Establishment of a Navigational Line between Lake Victoria and the Mediterranean Sea-Feasibility Study Phase 2 (VICMED)|
|PIDA Sub-sector||Water Transport|
|Member States||Burundi, Democratic Republic of Congo, Egypt, Ethiopia, Kenya, Rwanda, South Sudan, Sudan, Tanzania, Uganda|
|Region||Central Africa, Northern Africa, Eastern Africa|
|Beneficiary Countries||Burundi, Democratic Republic of Congo, Egypt, Ethiopia, Kenya, Rwanda, South Sudan, Sudan, Tanzania, Uganda|
|Regional Economic Community||Common Market for Eastern and Southern Africa (COMESA)|
|Project Institution||Ministry of Water Resources and Irrigation, Egypt Ministry of Transport, Egypt|
|Source in the REC Master Plan||Approval by COMESA Ministers of infrastructure and COMESA Summit (Heads of State), PICI Project|
|Brief Description of the Project||VICMED Project is a multimodal transport project to Link between Lake Victoria and the Mediterranean Sea”. The project potential benefits are as follows: |
• Connecting footprint countries via an environmental friendly, relatively low-cost natural transport route that is safe, secure, energy efficient and capable of moving various types and volumes of goods and cargo.
• Providing effective support and facilitation for trade and tourism among footprint countries and rest of the world.
• Providing opportunities for land-locked countries to tap into other international seas and ports including Mediterranean & Red seas.
• Reinforce region’s position within the global economic system.
• Allowing more cooperation & regional integration in all aspects among footprint countries.
• Support economic development in the footprint countries.
• Creating Job opportunities
The projected was approved as a Presidential Infrastructure Championing Initiative (PICI) project in January 2013, and was launched by the Egyptian Government and NEPAD Agency in June 2013. The project aims to promote intermodal transport by integrating river, rail and road transport facilities along the Nile Corridor and to develop river management capacity.
The VICMED project consists of four Main phases:
1. Pre-Feasibility Phase: (Completed in May 2015)
2. Feasibility Study - Phase 1 (Completed in July 2019)
3. Feasibility Study - Phase 2 (Not Started yet)
i. Part 1: Evaluate alternatives and select the best one
ii. Part 2: Strategic Environmental and Social Impact Assessment
|Objective and Rationale for the Project||Objectives:|
• Achieve socio-economic integration and cohesion among Nile river basin footprint countries.
• Achieve a sustainable integrated multimodal transport system among Nile river basin footprint countries.
• Enhance trade and tourism among river basin footprint countries.
• Nile basin comprises 10 countries, 5 of which are landlocked, These these locked countries need to develop their export markets but they face numerous obstacles. In addition to transport costs, logistics costs are affected by the connectivity to shipping lanes through mainly three countries often possess lower quality transport infrastructure because they are also developing countries.
• The level of economic cooperation and regional trade between the Nile Basin countries has historically been hindered by limitations in regional transport infrastructure.
• Navigation along the River Nile offers a cheaper transport alternative, and a more sustainable and cleaner mode of transport.
• VICMED as Development Corridor.
|Location/Site||Nile River/Nile Basin|
|Existing or Planned Projects along the proposed project||The project serves a planned infrastructure asset of another sector, but there is less than 50% overlap in the geography serviced by the proposed project and the other sector planned asset.|
|Please provide more details for your choice above||• Cairo Cape town corridor|
• The Northern Corridor Transport Network corridor
• The Africa Integrated High Speed Railway Network and Masterplan
|Technical Specifications of the Project||Feasibility Study - Phase 2 : Due to the complexity and the huge size of the project, this Phase will be further subdivided into two parts: • The First Part includes evaluation of the proposed VICMED scenarios and concludes with selecting the best scenario. Involved activities include Hydraulic, hydrologic, Morphological data collection, preparation of economic and Strategic Environmental and Social Impact Assessment (SESA) studies, and selecting the best alternatives based on the Cost benefit analysis and multi criteria analysis, also Part1 will be preceded by a transition period (6-12 month), during which the regional operating units in Cairo and Kampala will be established and recruitment of regional experts to operate and manage the project will take place. Moreover, and due to the nature of the project, regional experts and administrative local staff will be deployed to supervise and manage project activities. • The Second part which will cover the Strategic Environment and Social Impact Assessment - will mainly depend on the selected alternative and it will take roughly total period oAnnex 1 Shows the future institutional setup of the VICMED project.f 20 months.|
|Market Size||All Nile Basin countries will be affected and get benefit from the Project as well as the benefits will extended to all the African countries by integrated this project with other Existing or Planned Projects|
|Project Financial (in USD)||A) Estimated CAPEX The Estimated Capital Costs of the Phase 2 – Part 1 will be manifested in the Proposed activities (Data collection, Ruvubu, Baro, Akagera and Semiliki river prefeasibility study, SESA study.Transport economic report,Feasibility study,Cost benefit analysis study etc estimated as 8.5 million U.S $ B) Estimated OPEX The estimated Operational costs will be manifested in the experts and local staff salaries estimated about 3.2 million USD. The total cost (feasibility study and implementation cost is estimated at USD 12 billions)|
|Gender Procurement actions||The project will seek to have a minimum of 15% procurement preference for women.|
|Last Milestone Known||S2B - Feasibility|
|Last Name||Moustafa Sileet|
|Position||Head of Central Department for External Cooperation AMCOW TAC PMU Director&Regional Coordinator-VICMED Project Director- NBI National Office|
|Organisation||Nile Water Sector- Ministry of Water Resources and Irrigation Arab Republic of Egypt|
|Email 2 (Optional)||firstname.lastname@example.org|
|Position||Senior Transport Economst|
|Email 2 (Optional)||email@example.com| | <urn:uuid:c5136818-b3ce-49de-8a54-48afd699b714> | CC-MAIN-2022-33 | https://pp2.au-pida.org/approved-project/entry/lxla1/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882571987.60/warc/CC-MAIN-20220813202507-20220813232507-00274.warc.gz | en | 0.869076 | 1,517 | 1.984375 | 2 |
San Martín de Elines Collegiate Church in Valderredible
Collegiate church of San Martín de Elines in Valderredible
First steps of Christian architecture.
Together with other cave buildings in the Upper Ebro area, this church is one of the earliest preserved manifestations of Christianity in Cantabria.
According to some studies it could date from the period of repopulation (8th-10th centuries), but there are other theories relating it to Visigothic times. Its plan consists of a single nave in the shape of an elongated rectangle. On its ceiling there is a rectangular projection, possibly the remains of a large central pillar. Its apse has a quadrangular plan, with rounded corners, covered by an imperfect oven vault. Access is through an arch of slightly more than a semicircle which almost starts at floor level. The church has a stone bench running along the inside wall of the nave, the walls of the apse and the transverse arch. The transition to the sanctuary is achieved using two steps. Its entrance, oriented towards the south, is heavily altered.
- Construction: Collegiate church
- Artistic period: Romanesque
- Historic period: 10th century
- From Jul 15 to Sep 15
From Tuesday to SundayFrom 10:00 AM to 1:30 PM From 4:00 PM to 7:30 PM
- Closing days: Monday
Rest of the year, visit by prior appointment.
- General: €2 | <urn:uuid:cf6a2666-616c-4c21-bbda-c09d19f449a9> | CC-MAIN-2017-04 | http://www.spain.info/en/que-quieres/arte/monumentos/cantabria/colegiata_de_san_martin_de_elines_de_valderredible.html | s3://commoncrawl/crawl-data/CC-MAIN-2017-04/segments/1484560280310.48/warc/CC-MAIN-20170116095120-00192-ip-10-171-10-70.ec2.internal.warc.gz | en | 0.927615 | 309 | 2.15625 | 2 |
- Practical guidelines published today to make workplaces as safe as possible and give people confidence to go back to work during coronavirus pandemic
- documents developed in consultation with approximately 250 businesses, unions, industry leaders as well as devolved administrations
- up to an extra £14 million made available for the Health and Safety Executive (HSE) for extra call centre employees, inspectors and equipment
- guidance provides employers with a downloadable notice businesses should display to show people they have followed the guidance
New ‘COVID-19 secure’ guidelines are available to UK employers to help them get their businesses back up and running and workplaces operating as safely as possible.
This follows the Prime Minister setting out steps to beat the virus and restart the economy, so we can protect jobs, restore people’s livelihoods and fund the country’s vital public services.
The government has consulted approximately 250 stakeholders in preparing the guidance. It has been developed with input from firms, unions, industry bodies and the devolved administrations in Northern Ireland, Scotland and Wales and in consultation with Public Health England (PHE) and the Health and Safety Executive (HSE), to develop best practice on the safest ways of working across the economy, providing people with the confidence they need to return to work.
The new guidance covers 8 workplace settings which are allowed to be open, from outdoor environments and construction sites to factories and takeaways.
5 key points
This sets out practical steps for businesses focused on 5 key points, which should be implemented as soon as it is practical:
1. Work from home, if you can
All reasonable steps should be taken by employers to help people work from home. But for those who cannot work from home and whose workplace has not been told to close, our message is clear: you should go to work. Staff should speak to their employer about when their workplace will open.
2. Carry out a COVID-19 risk assessment, in consultation with workers or trade unions
This guidance operates within current health and safety employment and equalities legislation and employers will need to carry out COVID-19 risk assessments in consultation with their workers or trade unions, to establish what guidelines to put in place. If possible, employers should publish the results of their risk assessments on their website and we expect all businesses with over 50 employees to do so.
3. Maintain 2 metres social distancing, wherever possible
Employers should re-design workspaces to maintain 2 metre distances between people by staggering start times, creating one way walk-throughs, opening more entrances and exits, or changing seating layouts in break rooms.
4. Where people cannot be 2 metres apart, manage transmission risk
Employers should look into putting barriers in shared spaces, creating workplace shift patterns or fixed teams minimising the number of people in contact with one another, or ensuring colleagues are facing away from each other.
5. Reinforcing cleaning processes
Workplaces should be cleaned more frequently, paying close attention to high-contact objects like door handles and keyboards. Employers should provide handwashing facilities or hand sanitisers at entry and exit points.
A downloadable notice is included in the documents, which employers should display in their workplaces to show their employees, customers and other visitors to their workplace, that they have followed this guidance.
Business Secretary Alok Sharma said:
This guidance provides a framework to get the UK back to work in a way that is safe for everyone.
These are practical steps to enable employers to identify risks that COVID-19 creates and to take pragmatic measures to mitigate them.
And as we are able to reopen new sectors of the economy, we will continue our collaborative approach working with a wide range of stakeholders, to provide guidance for additional workplaces.
Sarah Albon Chief Executive, Health and Safety Executive
The BEIS guidance issued today sets out practical steps employers can take to enable staff to continue and return to work. We have worked with BEIS to ensure businesses have access to the information they need to put in place measures to help them work safely. This will assist employers in carrying out risk assessments and putting practical measures in place.
At the heart of the return to work is controlling the risk posed by the virus. Ensuring safe working practices are in place will help deliver a safe return to work and support businesses across the country.
Craig Beaumont, Director of External Affairs and Advocacy at the Federation of Small Businesses commented:
FSB has engaged through this process with the Department for Business, Energy and Industrial Strategy and we appreciate that our points have been taken on board for the UK small business community.
Today’s guidance is practical, workable and proportionate for small businesses.
It will be a long journey but this guidance will provide the basis for small employers to have the positive conversations needed with their staff. This is the first step to getting the economy back on its feet.
Carolyn Fairbairn, Director-General of the CBI commented:
Safety is at the heart of business thinking. Unless people feel safe, employees won’t return, customers will stay away and the restart will falter, harming livelihoods and public services.
This guidance will help. It gives firms a clearer picture of how to reopen safely and gradually.
The guidance builds on the good proactive plans many firms have developed during lockdown. Excellent employee engagement, fast workplace innovation and transparency have helped many companies support livelihoods. It’s right to build on this.
The UK faces months of change and challenge. These guidelines will need to continue to evolve based on insight from the ground.
And employers, employee representatives and relevant enforcement agencies must work together, supporting these plans to build public trust and get our economy back on its feet.
Jonathan Geldart, Director General of the Institute of Directors commented:
This guidance is an important first step. It won’t provide every answer, no guidance can, but directors can use it to inform their risk assessments for operating in this pandemic.
Ultimately, the decision lies with a company’s directors, and they need to feel comfortable they can operate safely. Decisions on re-opening will not be taken lightly. Business leaders want to stand on their own two feet, but most can’t operate at anything like normal capacity at the moment, and making adjustments to protect staff and customers will be a big challenge for many workplaces.
We hope and expect the guidance to evolve over time, but this is a place for employers to start on the long path to getting the economy going again.
The guidance applies to businesses currently open. This also includes guidance for shops which we believe may be in a position to begin a phased reopening at the earliest from the 1 June. Guidance for other sectors that are not currently open will be developed and published ahead of those establishments opening to give those businesses time to plan. The government will also shortly set up taskforces to work with these sectors to develop safe ways for them to open at the earliest point at which it is safe to do so, as well as pilot re-openings to test businesses’ ability to adopt the guidelines.
As part of today’s announcement, the government has made available up to an extra £14 million for the HSE, equivalent to an increase of 10% of their budget, for extra call centre employees, inspectors and equipment if needed.
Notes to editors
There are 8 workplace guidance documents now available under Working safely during coronavirus (COVID-19) guidance. | <urn:uuid:a403cc58-cfa7-4117-964f-a53aa3e08d9a> | CC-MAIN-2022-33 | https://www.government-online.net/guidance-for-employers-during-the-coronavirus-outbreak-returning-to-work/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882571993.68/warc/CC-MAIN-20220814022847-20220814052847-00677.warc.gz | en | 0.959024 | 1,539 | 1.5 | 2 |
This is the moment you are thinking of learning to drive. You are excited and possibly a little anxious and may be fearful. You can achieve your goal with determination and commitment.
You are on the verge of changing your life forever by getting your driving licence, and the most important lessons are not at the end near the driving test, they're right now! We will help you to create good driving routines, and it's these routines which will help you become a natural driver, making your test much easier.
You will be coached and instructed to monitor your driving, to identify areas yourself that need improving, and to analyse how you can achieve your goal.
You will also gain the skill and confidence to self-evaluate and develop your skills in risk-reducing behaviour and hazard perception.
You will be coached in the construction of mind maps, which will help you to identify learning triggers, assist you in identifying the problem that you are trying to solve, and help you to grasp the inner picture of good driving.
These learning tools will help you to continue safe driving after passing your driving test, and for the rest of your driving life.
After passing your driving test, why not improve your confidence with a three-hour motorway lesson driving on the M5 towards Bristol, or a three-hour city drive in Plymouth?
Launceston School of Motoring | <urn:uuid:a91a0c26-86fe-47b1-ae8a-a118a08f991b> | CC-MAIN-2022-33 | https://www.launcestonsom.co.uk/about-you/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573540.20/warc/CC-MAIN-20220819005802-20220819035802-00475.warc.gz | en | 0.962907 | 293 | 1.765625 | 2 |
Risk factors associated with incidence and persistence of frequent headaches
2014 (English)In: Acta Odontologica Scandinavica, ISSN 0001-6357, E-ISSN 1502-3850, Vol. 72, no 8, 788-794 p.Article in journal (Refereed) Published
Abstract Objective. Headaches represent a significant public health problem, but the knowledge of factors specifically related to incidence and persistence of headaches is still limited. The aim of this study was to evaluate whether gender, self-reported bruxism and variations in the dental occlusion contribute to onset and persistence of frequent headaches. Materials and methods. The study population comprised 280 dental students, examined annually in a 2-year prospective study with a questionnaire and a clinical examination of the jaw function. In the analysis subjects were dichotomized into cases with frequent (once a week or more) or without frequent headaches (controls). The 2-year cumulative incidence was based on subjects without frequent headaches at baseline. Cases with 2-year persistent headaches reported such symptoms at all three examinations. Self-reported bruxism and factors in the dental occlusion at baseline were used as independent variables in logistic regression analyses. Results. The 2-year cumulative incidence of frequent headaches was 21%. Female gender (OR = 2.6; CI = 1.3-5.4), self-reported bruxism (OR = 2.3; CI = 1.2-4.4) and mandibular instability in intercuspal position (OR = 3.2; CI = 1.4-7.5) were associated with incidence of frequent headaches. Persistent headaches during the observation period were present in 12 individuals (4%) and significantly related to mandibular instability in intercuspal position (OR = 6.1; CI = 1.6-22.6). Conclusions. The results indicate that female gender, self-reported bruxism and mandibular instability in intercuspal position are of importance in the development of frequent headaches. In management of these patients a multidisciplinary approach including dentists may be important and, thus, advocated.
Place, publisher, year, edition, pages
Informa Healthcare, 2014. Vol. 72, no 8, 788-794 p.
Medical and Health Sciences
IdentifiersURN: urn:nbn:se:umu:diva-94535DOI: 10.3109/00016357.2014.906652PubMedID: 24702010OAI: oai:DiVA.org:umu-94535DiVA: diva2:754818 | <urn:uuid:9947e2e6-d449-46d7-a4ee-4bdcc9ada040> | CC-MAIN-2016-44 | http://umu.diva-portal.org/smash/record.jsf?pid=diva2:754818 | s3://commoncrawl/crawl-data/CC-MAIN-2016-44/segments/1476988719079.39/warc/CC-MAIN-20161020183839-00034-ip-10-171-6-4.ec2.internal.warc.gz | en | 0.893762 | 552 | 1.757813 | 2 |
AUSTIN, Texas — On Monday, April 27, Gov. Greg Abbott mentioned extra on his plan to reopen extra firms in Texas safely amid the COVID-19 pandemic.
Throughout the press convention, the governor announced the maintain-at-home govt order will expire on April 30 and is probably not renewed at the moment. Gov. Abbott additionally introduced the hole of various kinds of companies to have the ability to re-open on may just 1.
Retail is the process of promoting consumer items or services and products to consumers via multiple channels of distribution to earn revenue. shops fulfill demand known via a supply chain. The period “retailer” is regularly utilized as the place a provider fills the small orders of a lot of individuals, who are finish-users, more reasonably than large orders of a small collection of wholesale, firm, or govt consumers.
Buying usually refers back to the act of shopping for merchandise. now and then that is performed to procure closing goods, alongside necessities similar to meals and clothing; now and again it takes scenario as a leisure job. recreational shopping constantly entails window purchasing and browsing: it does now not all the time lead to a purchase order.
Retail markets and stores have a very ancient historical prior, courting once more to antiquity. one of the earliest outlets had been itinerant peddlers. Over the centuries, retail retailers have been transformed from little greater than “rude booths” to the subtle shopping for division retail outlets of the brand new technology.
Most up-to-the-moment shops usually make loads of strategic stage alternatives along with the kind of retailer, the market to be served, the top-rated product assortment, customer service, assisting services and products, and the shop’s general market positioning.
As quickly as the strategic retail plan is in the region, outlets devise the retail mix which incorporates product, worth, position, promotion, personnel, and presentation. within the digital age, increasingly outlets are seeking to achieve broader markets by the use of selling via more than one channel, together with each brick and mortar and online retailing.
Digital technologies are additionally altering one of the best ways that shoppers pay for items and products and services. Retailing improved services might also embody the provision of credit rating, supply products and services, and products, advisory services, and products and merchandise, stylist products and services, and a variety of different aiding products and services and products.
Retail outlets occur in more than a few fluctuating varieties and numerous contexts – from strip buying centers in residential streets through to very massive, indoor deciding-to-buy division shops. purchasing streets could restrict guests to pedestrians most effectively.
Now and again a buying boulevard has a partial or full roof to create extra ease in buying surroundings – protecting customers from various kinds of local weather conditions comparable to excessive temperatures, winds, or precipitation. varieties of non-keep retailing include online retailing (a type of digital-commerce used for business-to-shopper (B2C) transactions) and mail order.
Retail outlets, film theaters, consuming locations, and department stores ready to reopen
Gov. Abbott talked about the subsequent transfer to soundly open up as many corporations as imaginable. He mentioned it can be not possible to reopen the whole thing to prevent a second, enhanced wave of the virus.
“This strategic option to opening the state of Texas prioritizes the health and security of our communities and follows the guidelines laid out by the use of our crew of scientific consultants,” talked Governor Abbott.
“Now greater than ever, Texans must stay committed to secure distancing practices that reduce the unfold of COVID-19, and we should proceed to depend on docs and knowledge to offer us the most secure strategies to restore Texans’ livelihoods. We should moreover focal point on protecting essentially the most inclined Texans from publicity to COVID-19.
If we remain fascinated with defending the lives of our fellow Texans, we’re ready to proceed to open the Lone famous person State.”
Shops, movie theaters, restaurants, and shops ready to reopen
Gov. Abbott talked about measures that shall be put into location to lend a hand open Texas while containing the virus.
Section probably the most a very powerful re-opening of Texas companies is scheduled to start could 1, and Gov. Abbott talked about if the virus continues to be contained, phase two could commence by way of could 18.
Gov. Abbott stated section two will permit even more companies to reopen and magnify the capabilities of section one firms.
Previous to segment two begins, Gov. Abbott mentioned there will have to be two weeks of information displaying that the virus is continuing to be contained.
Gov. Abbott said section one emphasizes the safety of prone populations and pursuits to permit them to stay at residing.
Gov. Abbott introduced that every retail outlet, eating place, movement footage, and division retail outlet will be capable of reopening on may just 1, but it will be required to care for best as so much as 25% occupancy. additionally, museums and libraries will be capable of reopening, given they observe the 25% occupancy ideas and don’t reopen interactive options.
Gov. Abbott emphasized that this best allows firms to reopen, now not require them to.
Furthermore, Gov. Abbott has allowed doors sports like golf and tennis to return as long as there are the easiest four folks that are maintaining social distancing.
Gov. Abbott additionally allowed all licensed physicians to return to work with constrained restrictions.
Gov. Abbott offered a special usual would practice to counties with 5 or fewer cases of COVID-19. These counties should agree to security standards outlined by the use of doctors, however, can elevate capacity in companies to 50% when put next to 25%.
If a virulent disease happens in these counties, it’ll make them revert to an extra constrained capability.
Gov. Abbott mentioned he hopes to open corporations like gyms, bars, and consumption locations using mid-may.
Regarding childcare, Gov. Abbott said the intention is to expand services as loads as safely conceivable.
Moreover, Gov. Abbott outlined three phases for the state’s COVID-19 tracing. section one, which has already been done, mobilized 1,157 state and native contact tracers. segment two, beginning on April 27, will add an extra 1,000 contact tracers and in segment three, the beginning could be eleven, with goals to construct a gaggle of four,000 contact tracers.
These contact tracers check folks who could also be affected, assist isolate folks who test certain and discuss with those that had been in contact with these other people, effectively boxing within the virus, in keeping with Gov. Abbott.
The whole plan to re-open Texas will also be existing in a record launched by using using the governor, which can also be examined beneath:
Gov. Abbott announced on April 17 a phased plan to regularly reopen Texas businesses. This plan kicked off on Monday, April 20, and allowed some companies that pose little to no chance of spreading COVID-19 to reopen in levels. On Friday, April 24, all outlets in Texas had been ready to operate “retail-to-go.”
Gov. Abbott finds a tiered approach to re-open Texas financial system; small print coming Monday
Timeline: Gov. Greg Abbott’s new financial plan to reopen Texas companies
As of Monday, April, 27, there are larger than 1,4 hundred certain COVID-19 circumstances throughout the Austin house. KVUE is monitoring how many individuals have been examined sure for the virus in crucial Texas. To learn how many cases are in your county, go here.
WATCH: Coronavirus in Texas; Abbott to expose additional on a plan to reopen state
Extra CORONAVIRUS safety:
- Report: Austin corporations closed all through the COVID-19 pandemic
- More trouble is brewing throughout the beer alternate
- Record: tested essential Texas coronavirus circumstances using county
- Austin-Travis County coronavirus instances reap 1,412, 39 deaths
- Hays County studies 77 lively COVID-19 cases, 1 death
- H-E-B extending hours the least bit stores, easing limits on some products
- Coronavirus: Williamson County reported 262 validated instances, together with 6 deaths
- CDC gives 6 new COVID-19 signs
- Texas COVID-19 attempting out still not up to 1% as relevant Texas counties see case will raise | <urn:uuid:122ddf1d-e7ba-4ab0-ab19-43af536c8fe7> | CC-MAIN-2022-33 | https://newsmim.com/retail-shops-film-theaters-restaurants-and-malls-ready-to-reopen/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572833.95/warc/CC-MAIN-20220817032054-20220817062054-00467.warc.gz | en | 0.946543 | 1,782 | 2.03125 | 2 |
A few weeks ago, we celebrated the Norwegian Constitution Day.
May 17th isn't like anything else or any such day in the world.
It is a day where we celebrate the constitution, signed on the 17th of May 1814, the freedom from Danish rule and the supremacy in 1905 after almost 100 years of union with Sweden. We also celebrate the freedom after the occupation during WW2, and the fact that we live in a free country with a democracy that's actually working.
But, exept for a short speech given by the mayor in every single city, town, village, the day is really about children. Not about the military, not about important officials and politicians, but children.
School children parading, dressed beautifully, waving flags, singing and having fun. Marching bands are playing, people are dancing, singing, eating lots and lots of ice cream.
After the parades, there are games and entertainment in every shcool, community center and park all over the country. Everything's closed, the streets are turned pedestrian, and we party all day long.
I have borrowed the first photo from the Norwegian newspaper VG as an illustration of how the 17. of May looks like in Oslo, our capital.
And here are a bunch of snapshots from our May 17th, in our little town by the lake Mjøsa:
Our boy scout up at 6AM to do the special scout parade.
After breakfast, Mom and four kids in front of our house. | <urn:uuid:19a0e799-ac2f-48b5-9502-362218a1f344> | CC-MAIN-2017-04 | http://babyfotomamma.blogspot.com/2010/05/17-mai.html | s3://commoncrawl/crawl-data/CC-MAIN-2017-04/segments/1484560280791.35/warc/CC-MAIN-20170116095120-00359-ip-10-171-10-70.ec2.internal.warc.gz | en | 0.968512 | 307 | 2.140625 | 2 |
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