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{"7":{"dur":3,"text":"(Subtitles by Pauline Ward)"},"19":{"dur":3,"text":"Good evening. I'd like to offer you"},"23":{"dur":2,"text":"a very warm welcome."},"25":{"dur":4,"text":"I'm Dorothy Miell, the \nVice-Principal of the university"},"30":{"dur":2,"text":"and Head of the \nCollege of Humanities and Social Science."},"34":{"dur":2,"text":"But I'm actually here because the Principal,"},"36":{"dur":2,"text":"who was hoping to introduce the evening,"},"39":{"dur":1,"text":"unfortunately can't be with us,"},"40":{"dur":2,"text":"so I'm standing in for him this evening."},"43":{"dur":4,"text":"He offers his apologies to all of you, \nbut knows that you'll have an excellent evening."},"50":{"dur":2,"text":"We're meeting here tonight\nin St Cecilia's Hall,"},"53":{"dur":3,"text":"which is the oldest purpose-built concert hall\nin Scotland."},"57":{"dur":4,"text":"The lower hall downstairs was\noriginally built in 1763,"},"61":{"dur":2,"text":"and it now houses one of the best collections"},"64":{"dur":2,"text":"of early keyboard and other musical instruments\nin the world."},"67":{"dur":1,"text":"So it's a very special venue"},"69":{"dur":1,"text":"for a very special inaugural."},"72":{"dur":2,"text":"Professor Siddiqui joined the university"},"74":{"dur":4,"text":"as the first Muslim Chair in Islamic and Interreligious Studies in December 2011."},"81":{"dur":5,"text":"Before that she was the Professor of Islamic Studies at Glasgow University"},"86":{"dur":1,"text":"for 15 years"},"88":{"dur":3,"text":"and there she directed the Centre for the Study of Islam."},"92":{"dur":4,"text":"Mona was born in Karachi \nand came to the UK at the age of 5."},"97":{"dur":2,"text":"She grew up in West Yorkshire"},"100":{"dur":3,"text":"and then studied at the universities of Leeds \nand Manchester."},"103":{"dur":3,"text":"Her first degree was in Arabic and French,"},"106":{"dur":4,"text":"followed by a Masters in Middle Easters Studies."},"111":{"dur":2,"text":"She then received a scholarship \nat Manchester University"},"113":{"dur":7,"text":"to pursue her PhD in classical Islamic law,\nwhich she completed in 1991."},"121":{"dur":2,"text":"Since then her research areas have primarily been"},"123":{"dur":4,"text":"in the field of Islamic jurisprudence \nand Christian-Muslim relations."},"129":{"dur":4,"text":"Amongst her many publications \nsome of the most recent are -"},"133":{"dur":4,"text":"\"Christians, Muslims and Jesus\","},"138":{"dur":4,"text":"\"The Good Muslim: Reflections on Classical Islamic Law and Theology\","},"143":{"dur":3,"text":"\"The Routledge Reader \nin Christian-Muslim Relations\","},"146":{"dur":3,"text":"and \"How To Read The Qur'an\","},"150":{"dur":3,"text":"as well as very many articles and think-pieces."},"153":{"dur":1,"text":"As well as her Chair here"},"154":{"dur":1,"text":"she currently holds a Visiting Professorship"},"156":{"dur":2,"text":"at the university's of Utrecht and Tilburg,"},"159":{"dur":6,"text":"and is an Associate Scholar at Georgetown University's Berkley Center for Religion, Peace and World Affairs."},"167":{"dur":5,"text":"But importantly, as well as these and many other \ndistinguished academic contributions to her discipline"},"172":{"dur":3,"text":"Mona is very engaged beyond the academy."},"177":{"dur":4,"text":"She engages on issues of faith and ethics in society as a very well-known public intellectual."},"184":{"dur":4,"text":"Professor Siddiqui is a regular commentator in print and broadcast media,"},"188":{"dur":5,"text":"a frequent contributor to Thought For The Day for \nBBC Radio 4 and BBC Radio Scotland,"},"195":{"dur":3,"text":"and chairs the BBC's \nReligious Advisory Committee."},"199":{"dur":2,"text":"She's a Fellow of both \nthe Royal Society of Edinburgh"},"202":{"dur":2,"text":"and of the Royal Society of Arts,"},"204":{"dur":4,"text":"and in December last year was made an Honorary Fellow of the Royal Incorporation of Scottish Architects"},"209":{"dur":2,"text":"in recognition of her public work in the UK."},"215":{"dur":4,"text":"In 2011 she was awarded an OBE for her contribution to inter-faith services."},"222":{"dur":4,"text":"As well as her original doctorate she also holds three honorary doctorates"},"226":{"dur":6,"text":"and currently serves as Assistant Principal here for Religion and Society."},"234":{"dur":6,"text":"I know that many friends, colleagues and fans of Professor Siddiqui are with us this evening."},"240":{"dur":3,"text":"But I'd also like to warmly welcome her husband"},"244":{"dur":5,"text":"and pass on her thanks for not only your support over the years"},"249":{"dur":3,"text":"but for your encouragement for her to come and join us here at Edinburgh."},"253":{"dur":3,"text":"We certainly appreciate that, and I know her colleagues at New College"},"257":{"dur":3,"text":"are very keen to have had her here,"},"260":{"dur":3,"text":"and have given her a very warm welcome \nover the last year."},"263":{"dur":4,"text":"After the lecture we'll have a question and answer short period"},"268":{"dur":2,"text":"but then we'd be delighted to welcome all of you"},"270":{"dur":2,"text":"to join us at an informal reception downstairs."},"273":{"dur":4,"text":"And I hope that we'll be able to partake of a couple of the choices that Mona made recently"},"277":{"dur":3,"text":"on her Desert Island Discs appearance."},"281":{"dur":2,"text":"It's either Red, Red Wine or\ntea with milk and sugar."},"285":{"dur":2,"text":"But now I'm delighted to ask Professor Siddiqui"},"288":{"dur":2,"text":"to present her inaugural lecture"},"290":{"dur":3,"text":"entitled \"Love and Law in Christianity and Islam\"."},"293":{"dur":6,"text":"(applause)"},"305":{"dur":4,"text":"Dorothy thank you very much for your very generous introduction."},"309":{"dur":4,"text":"Ladies and gentlemen, distinguished guests, friends, colleagues and students,"},"313":{"dur":2,"text":"who I'm really pleased to see,"},"316":{"dur":2,"text":"it's a real honour, \nand actually a very humbling honour,"},"318":{"dur":2,"text":"to see you all here today."},"320":{"dur":2,"text":"And makes me very proud to be \ndelivering my inaugural"},"323":{"dur":2,"text":"at the University of Edinburgh."},"326":{"dur":1,"text":"The title of this lecture,"},"327":{"dur":2,"text":"\"Love and Law in Christianity and Islam\","},"330":{"dur":2,"text":"sounds rather broad in its scope"},"332":{"dur":3,"text":"but touches on both my primary research in classical Islamic jurisprudence"},"336":{"dur":4,"text":"and the beginnings of my academic journey into Christian theology."},"340":{"dur":3,"text":"I'm not here to talk of human love,\nor law,"},"344":{"dur":4,"text":"but to explore how the theological framework of love and law has, rightly or wrongly,"},"348":{"dur":5,"text":"encapsulated the way both Islam and Christianity are perceived."},"355":{"dur":2,"text":"Let me begin with a couple of personal anecdotes"},"357":{"dur":2,"text":"which have forced me to think about these concepts."},"359":{"dur":4,"text":"Several years ago, a retired academic and church minister at Glasgow University"},"364":{"dur":4,"text":"stood next to me in line for morning coffee in the university's canteen."},"369":{"dur":3,"text":"It was around 8.30 and the canteen was busy serving breakfast."},"373":{"dur":3,"text":"We were both familiar faces at that time in the morning."},"376":{"dur":3,"text":"But on this occasion he came up to me with his breakfast tray and said -"},"380":{"dur":3,"text":"you know, Mona, I could never convert to being a Muslim,"},"383":{"dur":1,"text":"I would miss bacon so much."},"385":{"dur":1,"text":"(laughter)"},"386":{"dur":2,"text":"You don't know what you're missing."},"389":{"dur":2,"text":"But this gentleman, \nlike many other people in the West,"},"391":{"dur":3,"text":"was aware that Muslims, like Jews,\ngenerally observe the scriptural prohibition\non eating pig-meat,"},"396":{"dur":3,"text":"but couldn't quite understand why laws of this kind"},"399":{"dur":4,"text":"connect you, even bind you, to God."},"404":{"dur":5,"text":"Indeed, he found it faintly amusing that worship of God could be defined, even reduced,"},"409":{"dur":2,"text":"to dietary prohibition,"},"411":{"dur":3,"text":"especially in relation to such succulent animals like a pig."},"415":{"dur":3,"text":"But even after a brief conversation\nin which I tried to explain"},"418":{"dur":2,"text":"the issues of ritual slaughter in general"},"420":{"dur":2,"text":"and not just the prohibition on pig-meat"},"423":{"dur":4,"text":"he couldn't quite accept, and he said from his Christian perspective,"},"427":{"dur":5,"text":"how dietary laws could continue to have any spiritual meaningful relevance in today's society."},"434":{"dur":5,"text":"In Man's relationship with God there must be more important ethical issues than what one consumed."},"442":{"dur":4,"text":"During a lecture to a group of Catholic students \nin Rome two years ago"},"446":{"dur":2,"text":"I was asked by a young nun -"},"448":{"dur":2,"text":"How do you Muslims know God loves you?"},"450":{"dur":3,"text":"I asked her how she knew God loved her."},"454":{"dur":5,"text":"To which she replied - Jesus died for us. That's how I know God loves me."},"459":{"dur":3,"text":"His only son died for our sins."},"462":{"dur":3,"text":"This young nun spoke with such conviction about her own beliefs,"},"466":{"dur":4,"text":"and seemed to be genuinely puzzled as to how Muslims understand God's love"},"470":{"dur":3,"text":"when there is no distinctive event \nto reflect this love."},"476":{"dur":2,"text":"For her neither scripture nor prophecy were enough."},"478":{"dur":4,"text":"It was what God had done to himself, \nhis movement to show love for his Creation,"},"483":{"dur":2,"text":"which mattered."},"485":{"dur":2,"text":"This conversation has been one of several where"},"487":{"dur":4,"text":"you can sense that many Christians understand the concept of divine love not as a difference"},"492":{"dur":2,"text":"between Islam and Christianity"},"495":{"dur":2,"text":"but perhaps as <b>THE<\/b> central difference,"},"497":{"dur":4,"text":"not only is this often understood by clustering Islam and Judaism together,"},"502":{"dur":3,"text":"usually against Christianity, as religions of the law,"},"505":{"dur":3,"text":"more concerned with right practice and right doctrine,"},"508":{"dur":3,"text":"but this approach is further confirmed by acknowledging that"},"511":{"dur":3,"text":"while Judaism, Christianity and Islam are monotheistic traditions"},"515":{"dur":2,"text":"which speak of God's love"},"518":{"dur":4,"text":"it is Christianity alone which speaks of God's unconditional love."},"523":{"dur":3,"text":"The argument is that in Islam and Judaism the kind of love which is manifested"},"527":{"dur":4,"text":"through the fulfilment of precepts and submission to God's will - <i>\"nomos\"<\/i> -"},"531":{"dur":5,"text":"by its very nature speaks of a bilateral commitment between Man and God."},"537":{"dur":6,"text":"In these two religions despite the plurality of words which command an affinity between God and his Creation"},"544":{"dur":5,"text":"there is no defining moment when God sealed his love for human beings."},"550":{"dur":4,"text":"I'd also like to add that during my many years teaching Islamic Studies to undergraduates"},"555":{"dur":4,"text":"I've often used comparisons between Christian theology and Islamic thought"},"559":{"dur":5,"text":"as a way of inviting students to think of words and their meanings in different theological and scriptural contexts."},"566":{"dur":5,"text":"But using the word theology here is problematic for the word has for most of its life"},"571":{"dur":3,"text":"been regarded as a largely Christian discipline in the academy."},"577":{"dur":2,"text":"And this traditional understanding of theology doesn't translate neatly"},"580":{"dur":2,"text":"into scholarly activity for all world religions"},"582":{"dur":2,"text":"including those commonly defined as monotheistic."},"587":{"dur":5,"text":"In 1976 a Sufi perennialist, Fritjof Schuon, drew attention to this issue"},"593":{"dur":5,"text":"in his assessment of the discipline of theology within the Christian and Islamic scholarly traditions"},"599":{"dur":6,"text":"and he said \"Theology does not have, and cannot have, the same function or the same dignity in Islam as in Christianity."},"608":{"dur":4,"text":"\"In Christianity it has majestic prototypes in the Gospel of St John, and in the Epistles,"},"614":{"dur":4,"text":"followed by venerable models in the writings of fathers of the church"},"618":{"dur":3,"text":"and on this foundation it gave rise to the great scholastics,"},"622":{"dur":2,"text":"and in the East to the Palamitic doctrine,"},"625":{"dur":3,"text":"but theology in Islam has no sacred prototype."},"628":{"dur":4,"text":"\"Neither the Qur'an nor the <i>sunna<\/i>\ncontain any such thing,"},"632":{"dur":4,"text":"and the first theological attempts met with categorical rejection on the part of the traditionalists"},"637":{"dur":5,"text":"so that in fact the legitimacy of <i>kalam<\/i> remains open"},"642":{"dur":3,"text":"or at least not entirely settled."},"645":{"dur":5,"text":"\"It would consequently be unjust to wish to compare the two theologies, the Christian and the Muslim.\""},"652":{"dur":2,"text":"Schuon is right to an extent."},"654":{"dur":3,"text":"Particularly if one searches for an Islamic theological equivalent"},"657":{"dur":2,"text":"to the richly complex Christian doctrines of God."},"661":{"dur":4,"text":"Theology as a discipline doesn't translate neatly from the Christian context to the Islamic."},"666":{"dur":5,"text":"But I understand theology at its simplest level to mean human attempts to talk about God."},"672":{"dur":4,"text":"In doing theology we are attempting to define and respond to God in some way,"},"676":{"dur":2,"text":"for God has spoken."},"679":{"dur":5,"text":"in Islam, prophecy and scripture are inextricably tied to divine communication"},"685":{"dur":3,"text":"so that it is principally through Muhammad and the Qur'an"},"688":{"dur":4,"text":"that Muslims come to see God as a moral and eschatological reality."},"693":{"dur":2,"text":"There is an understanding that throughout history"},"695":{"dur":5,"text":"God sends, and Humanity receives, different forms of God's communication."},"700":{"dur":4,"text":"And it is in this receiving that Humankind understands something of a God"},"704":{"dur":4,"text":"who both hides and reveals himself."},"708":{"dur":3,"text":"Scripture is sent first, and written second."},"712":{"dur":4,"text":"By contrast, scripture and prophecy play a secondary role in Christianity"},"716":{"dur":2,"text":"in the sense that through Jesus Christ"},"719":{"dur":2,"text":"God no longer offers us a prophetic message"},"722":{"dur":2,"text":"pointing to an eschatological reality"},"724":{"dur":3,"text":"but rather God offers himself."},"727":{"dur":4,"text":"Traditional theistic interpretations of God's omnipotence don't place any obligations"},"732":{"dur":3,"text":"on either God's essence or his attributes."},"736":{"dur":3,"text":"But God chooses to reveal."},"739":{"dur":2,"text":"But why is there revelation in the first place?"},"742":{"dur":2,"text":"For the Muslim mystics such as Ibn 'Arabi,"},"744":{"dur":4,"text":"the central ontological question - why there is anything rather than nothing -"},"748":{"dur":2,"text":"was made explicit in the famous hadith:"},"751":{"dur":7,"text":"\"I was a hidden treasure. Then I desired to be known. So I created a Creation. To which I made myself known."},"759":{"dur":3,"text":"\"Then they knew me.\""},"762":{"dur":2,"text":"The very purpose of Creation is for God to reveal himself."},"765":{"dur":5,"text":"For Ibn 'Arabi, this is not because God needs Creation in any way to realise his fullness"},"771":{"dur":6,"text":"but because God's creative love is so strong that it triggers off the whole process of Creation."},"777":{"dur":3,"text":"God's self-identity is timeless."},"780":{"dur":4,"text":"He does not become less God or more God\nin the act of Creation."},"784":{"dur":5,"text":"But something within him inspires a movement of creative freedom."},"789":{"dur":3,"text":"The tension between self-revelation \nand complete transcendence"},"793":{"dur":4,"text":"has exercised the minds of Christian and Muslim scholars for centuries,"},"797":{"dur":3,"text":"reconciling a God who is radically one and transcendent,"},"800":{"dur":2,"text":"and a God who reveals for a purpose."},"803":{"dur":3,"text":"In both religions God reveals in diverse ways in history,"},"807":{"dur":3,"text":"so that we can re-centre ourselves towards him."},"810":{"dur":5,"text":"As Rowan Williams says - \"God is <i>THE<\/i> presence,\nto which all reality is present.\""},"816":{"dur":3,"text":"In developing the relationship between the divine and the human,"},"820":{"dur":3,"text":"Muslims focussed on God's modes and purpose in revelation:"},"823":{"dur":4,"text":"the human obligation to submit to reading God's presence in the Qur'an;"},"828":{"dur":4,"text":"and understanding and obeying God's will in response to revealed text."},"833":{"dur":3,"text":"Christianity saw in revelation an aspect of God's self-giving,"},"836":{"dur":2,"text":"and the centrality of love in Christ,"},"839":{"dur":6,"text":"to which Karl Barth said - \"God is he who in his revelation seeks and creates fellowship with us."},"846":{"dur":5,"text":"\"He does not will to be God for himself. \nNor is God to be alone with himself.\""},"851":{"dur":3,"text":"In both faiths revelation is essentially about divine disclosure"},"856":{"dur":2,"text":"of a creative desire or love."},"858":{"dur":4,"text":"But these phenomena are located and expressed in very different ways."},"863":{"dur":6,"text":"Against this background the manner of God's love has been expressed in various ways within monotheism."},"871":{"dur":4,"text":"In Biblical and post-Biblical Judaism love is the principal axis in the relationship \nbetween God and Israel."},"878":{"dur":4,"text":"God's specific love for the people of Israel is described in the prophetic Book of Hosea:"},"882":{"dur":5,"text":"in the Song of Songs God is depicted as a husband or a lover, not as a father."},"887":{"dur":5,"text":"In the Book of Isaiah, God says - \n\"O Israel, fear not, for I will redeem you, \nand I love you.\""},"893":{"dur":5,"text":"For some the core commandment of Judaism is Leviticus: \"Love your neighbour as yourself.\""},"898":{"dur":3,"text":"Others have stressed various passages in Deuteronomy"},"902":{"dur":4,"text":"which served as the most significant sources for many later authorities."},"906":{"dur":4,"text":"But the German-Jewish philosopher Franz Rosenzweig argues"},"910":{"dur":4,"text":"that this commandment to love the neighbour arises out of the unique love God has"},"915":{"dur":2,"text":"for the children of Israel,"},"917":{"dur":2,"text":"and the centrality of this love"},"919":{"dur":2,"text":"is reflected most poignantly in the Shema -"},"922":{"dur":3,"text":"\"Hear, O Israel: the Lord is our God.\""},"925":{"dur":2,"text":"but he argues that it's remarkable that \nthroughout the Torah"},"928":{"dur":2,"text":"God demands that Israel love him"},"930":{"dur":2,"text":"but never professes love for Israel"},"933":{"dur":2,"text":"except in a future sense."},"936":{"dur":3,"text":"That is, if Israel loves God, \nhe will bless them in return."},"941":{"dur":2,"text":"Love for God is expressed through carrying out the Commandments."},"943":{"dur":4,"text":"But in Jewish midrash it is said that the believer loves that which comes from God,"},"948":{"dur":3,"text":"and that is why he studies the Torah."},"954":{"dur":4,"text":"In Islam the doctrine of God began and ended with an affirmation of God's absolute and complete unity."},"958":{"dur":3,"text":"It was rather the dilemma of obedience to God,"},"962":{"dur":3,"text":"not so much in worship, \nbut in the whole range of human activity,"},"966":{"dur":5,"text":"that this proved to be the central theological activity of Western scholars in the classical period"},"972":{"dur":3,"text":"and which we call jurisprudence."},"975":{"dur":2,"text":"With no clerical hierarchy in Sunni Islam,"},"977":{"dur":2,"text":"with no central focus of authority,"},"980":{"dur":2,"text":"classical scholars set the parameters of discourse,"},"982":{"dur":3,"text":"both defining and refining the detail,"},"985":{"dur":4,"text":"exercising juristic artistry \nas well as faithful devotion."},"990":{"dur":6,"text":"As Norman Calder wrote - \"Revelation can never be perceived directly as an act of God..."},"997":{"dur":9,"text":"\"Irrespective of the degree of metaphor discovered in the notion that God writes himself, it is the writings of God's mediators that are available for analysis.\""},"1006":{"dur":5,"text":"\"Not even of the Qur'an is it claimed that God dictated,\nand merely dictated.\""},"1013":{"dur":2,"text":"The problematics of love and law lie primarily"},"1016":{"dur":2,"text":"in the fact that in both Islam and Judaism"},"1018":{"dur":2,"text":"the outsider sees law largely through a prism"},"1021":{"dur":3,"text":"of ritual, in opposition to the ethical."},"1024":{"dur":3,"text":"Law is the external, the public and the ceremonial."},"1027":{"dur":2,"text":"Whereas true spiritualism, or true morality,"},"1030":{"dur":4,"text":"is to be found in the internal, the unstructured,"},"1034":{"dur":2,"text":"the emotional and the personal."},"1037":{"dur":4,"text":"In comparing Muslim and Christian viewpoints on scripture, Zeidan wrote -"},"1042":{"dur":4,"text":"\"The Christian view of scripture as law is far more complex than the Islamic one, as it's tempered by"},"1047":{"dur":4,"text":"the doctrine of salvation by faith rather than by obedience to a written law.\""},"1054":{"dur":4,"text":"The complexity of law in relation to grace finds particular attention in the letters of Paul."},"1059":{"dur":5,"text":"Perhaps no other topic in Pauline studies has aroused more discussion and frustration"},"1064":{"dur":2,"text":"than that of Paul and the law."},"1067":{"dur":2,"text":"But if this subject is important,"},"1069":{"dur":2,"text":"it is also the most difficult."},"1071":{"dur":2,"text":"The problem arises from the differing and seemingly contradictory"},"1074":{"dur":2,"text":"statements that Paul makes about the law,"},"1077":{"dur":2,"text":"and the function of the law in relation to sin."},"1080":{"dur":2,"text":"Paul's dilemma on the law and sin reaches a particular complexity"},"1083":{"dur":1,"text":"in his Letters to the Romans -"},"1085":{"dur":3,"text":"\"What then shall we say? That the law is sin? \nBy no means."},"1089":{"dur":3,"text":"\"Yet if it had not been for the law, \nI would not have known sin.\""},"1094":{"dur":3,"text":"For the purpose of this talk I need to be brief about Paul."},"1097":{"dur":3,"text":"Paul refers to human enslavement as sin,"},"1100":{"dur":4,"text":"and that even when Humankind tries to do moral good by observing the law,"},"1104":{"dur":3,"text":"people cannot master \ntheir own passions and desires,"},"1108":{"dur":3,"text":"and end up doing \nexactly what they do not want to do."},"1111":{"dur":6,"text":"\"It is sin that brings alienation from Creation.\nFor it is sin that brings alienation from God."},"1117":{"dur":2,"text":"\"The law cannot rescue Humankind.\""},"1121":{"dur":3,"text":"Paul expresses a highly paradoxical account of Christian experience."},"1125":{"dur":3,"text":"As a faithful Jew he recognised the law as a blessing from God."},"1129":{"dur":5,"text":"But as a Christian he also realised that the law taught what sin is."},"1134":{"dur":3,"text":"He is at the same time confident of redemption through Christ,"},"1138":{"dur":2,"text":"but also continues to be aware of the power of sin within him,"},"1141":{"dur":2,"text":"by failing to observe the law."},"1143":{"dur":5,"text":"\"Thanks be to God through Jesus Christ Our Lord, \nwith my mind I am a slave to the law of God,"},"1149":{"dur":4,"text":"but with my flesh I am a slave to the law of sin.\""},"1154":{"dur":3,"text":"It isn't entirely clear how this paradox is resolved."},"1157":{"dur":3,"text":"The sin inherent in Humankind is a barrier to fellowship with God."},"1160":{"dur":5,"text":"But for Paul, it is in the presence of grace and eternal love as personified in Christ,"},"1165":{"dur":2,"text":"where redemption lies."},"1168":{"dur":5,"text":"\"The law was our guardian until the Messiah came, so we might be justified by faith.\""},"1175":{"dur":2,"text":"Herein lies a fundamental difference between Christianity and Islam,"},"1178":{"dur":4,"text":"in that the very nature of sin means that guidance alone can never redeem nor restore"},"1184":{"dur":2,"text":"that which Humankind has lost."},"1186":{"dur":3,"text":"Sin is not a human act but a human condition,"},"1190":{"dur":2,"text":"in which people are weak and need grace."},"1194":{"dur":4,"text":"If prophecy is not enough, neither is guidance, scriptural or otherwise."},"1198":{"dur":4,"text":"It is divine grace which must be seen to be active in human life which redeems."},"1203":{"dur":4,"text":"From the Muslim perspective, guidance and grace work together,"},"1207":{"dur":5,"text":"not to transform us into a condition but to lead us to God."},"1213":{"dur":5,"text":"Although Islamic thought does not have the equivalence of the complex Christian doctrinal debates"},"1218":{"dur":3,"text":"such as incarnation, the trinity and the resurrection,"},"1221":{"dur":2,"text":"it has an inner story of God"},"1224":{"dur":3,"text":"which has been lost to some extent in the modern preoccupation with"},"1227":{"dur":3,"text":"simplifying prescriptive obedience through the generalised and misused"},"1231":{"dur":3,"text":"notion of Sharia."},"1234":{"dur":4,"text":"If theology at its simplest level is fundamentally a human attempt to talk of God"},"1238":{"dur":3,"text":"then the various intellectual disciplines of Islam,"},"1242":{"dur":4,"text":"speculative theology, philosophy, jurisprudence and mysticism,"},"1247":{"dur":4,"text":"are all examples of understanding the relationship of human beings to God."},"1251":{"dur":4,"text":"They are all ways of reflecting upon God, his will, and his nature."},"1255":{"dur":4,"text":"The intellectual response to God is no less than worship itself"},"1260":{"dur":4,"text":"because belief in God demands an obligation to talk of God."},"1265":{"dur":3,"text":"Silence, even contemplative silence, is not enough."},"1269":{"dur":3,"text":"And I'm reminded here of the last part of Socrates' Phaedrus [sic]"},"1272":{"dur":5,"text":"and the comparison between a painting and the written words, both of which talk to us,"},"1277":{"dur":4,"text":"while maintaining a majestic silence."},"1282":{"dur":4,"text":"So it's up to the exegetes to give voice to this majestic silence."},"1286":{"dur":3,"text":"Christianity and Islam have their distinct interpretive traditions"},"1289":{"dur":3,"text":"but the reception of the Divine Word \nis different for each."},"1294":{"dur":4,"text":"In Christianity scripture is secondary to the event of Christ's life, death and resurrection."},"1298":{"dur":3,"text":"The incarnation is the mystery of the divine \ntaking on human form,"},"1302":{"dur":4,"text":"and thus becoming the essential structure at the very core of a Christian understanding of God."},"1308":{"dur":4,"text":"Jesus' role is salvific, \nwhereas Muhammad's role is prophetic."},"1313":{"dur":3,"text":"The structure and manifestation of God's love in Christianity is fundamentally different"},"1317":{"dur":1,"text":"from that in Islam."},"1319":{"dur":3,"text":"As for scripture itself, the Biblical narrative of God's love is dramatic,"},"1323":{"dur":2,"text":"not just poetic."},"1325":{"dur":2,"text":"When one looks for similar verses of God's love for humanity"},"1328":{"dur":2,"text":"and his Creation in the Qur'an,"},"1330":{"dur":3,"text":"they can appear quite different, even timid,\nin comparison with their Biblical counterpart,"},"1336":{"dur":2,"text":"such as the love narrative in John's gospel."},"1340":{"dur":2,"text":"When one reads the Qur'anic verses which explicitly mention God's love"},"1342":{"dur":3,"text":"the expression of this love is varied, situational,"},"1346":{"dur":3,"text":"often logical, to the human mind,"},"1349":{"dur":2,"text":"but it is just one Qur'anic motif among many others."},"1353":{"dur":7,"text":"The root <i>habba<\/i> - \"to love\" - and its derivatives, best reflect the various dimensions of what God loves but also what God doesn't love."},"1362":{"dur":2,"text":"God loves those who keep themselves pure."},"1364":{"dur":2,"text":"Do good, for God loves those who do good."},"1367":{"dur":4,"text":"Do not transgress limits, for God \ndoes not love the transgressor."},"1373":{"dur":2,"text":"But maybe the most surprising thing is that\nin the Qur'an"},"1376":{"dur":3,"text":"there is no commandment to love God."},"1380":{"dur":5,"text":"Yet it was the same Quranic verses which inspired the exuberance of love themes in Sufi literature."},"1387":{"dur":2,"text":"In Islamic thought other than in Sufi literature"},"1390":{"dur":3,"text":"the love rhetoric has been virtually eclipsed by the rhetoric of obedience"},"1395":{"dur":4,"text":"as the discussions around law gradually took pre-eminence in Islam's intellectual heritage"},"1400":{"dur":2,"text":"as well as in popular piety."},"1403":{"dur":4,"text":"Even amongst the Sufi mystics,\nsystematic theories of divine love did not develop"},"1408":{"dur":1,"text":"in early Islamic mysticism."},"1412":{"dur":3,"text":"There are few works which provide a complete theory of divine love."},"1416":{"dur":3,"text":"Nevertheless it is still through the \nrich and wide prism of Sufi poetry"},"1420":{"dur":4,"text":"where the theme of God's cosmic love has been most sharply felt."},"1425":{"dur":3,"text":"The Sufis kept a distinction between \nhow God loves Man"},"1428":{"dur":3,"text":"and how Man loves, or should love, God."},"1431":{"dur":3,"text":"Love in its various manifestations \nis part of the world order,"},"1435":{"dur":2,"text":"the cosmic order,"},"1438":{"dur":2,"text":"but there is no particular word \nwhich defines the relationship"},"1440":{"dur":2,"text":"of love between God and Man."},"1443":{"dur":2,"text":"So that the concept of love carries within it"},"1445":{"dur":3,"text":"the sense of both the divine and the profane."},"1448":{"dur":3,"text":"The challenge for the Sufis was\nto define how God loves"},"1452":{"dur":3,"text":"but also whether love, which implies a need amongst human beings,"},"1456":{"dur":4,"text":"can be attributed to a perfect God,\nwho has no need."},"1460":{"dur":4,"text":"Furthermore not all Sufis agreed with \nthe conventional dichotomies posed by"},"1465":{"dur":5,"text":"the distinction between love directed to God\nand love directed to human beings."},"1470":{"dur":3,"text":"In different ways in the Qur'an \nthe emphasis on human worship of God"},"1474":{"dur":3,"text":"remains the principal, if not the only, explanation"},"1477":{"dur":3,"text":"as to why human beings were created."},"1481":{"dur":4,"text":"Ibn 'Arabi however drew a connection between love and worship"},"1485":{"dur":2,"text":"so that worship of God was not about knowing God"},"1487":{"dur":2,"text":"or obedience to him,"},"1490":{"dur":2,"text":"but essentially about loving him."},"1492":{"dur":2,"text":"For Ibn 'Arabi, love becomes a universal principle,"},"1494":{"dur":3,"text":"encompassing the actions of all Creation."},"1498":{"dur":4,"text":"Human beings may not be able to attribute a beginning or purpose to God's love,"},"1502":{"dur":4,"text":"but, he writes - \n\"We came from love. \nWe are created in love.\""},"1508":{"dur":4,"text":"Inspired by the Quranic vocabulary of love and mercy, as well as the divine names,"},"1513":{"dur":5,"text":"many Sufis see the whole of the cosmos as pulsating with the love which flows from God,"},"1519":{"dur":2,"text":"and the sheer ecstasy of desiring God."},"1521":{"dur":2,"text":"I'm just gonna give a couple of examples."},"1524":{"dur":1,"text":"(Quoting from Sufi mystic Rabia Basri)"},"1526":{"dur":1,"text":"\"You have infused my being"},"1528":{"dur":1,"text":"Through and through,"},"1529":{"dur":1,"text":"As an intimate friend must"},"1531":{"dur":2,"text":"\"So when I speak I speak of only You,"},"1534":{"dur":1,"text":"And when silent, I yearn for You.\""},"1536":{"dur":1,"text":"(Quoting Sufi mystic Jalaluddin Rumi)"},"1538":{"dur":2,"text":"\"The voice of love \nEach moment comes \nFrom everywhere"},"1541":{"dur":1,"text":"We were in Heaven once"},"1542":{"dur":1,"text":"We were friends to angels once,"},"1544":{"dur":1,"text":"To that place let us return,"},"1546":{"dur":2,"text":"That is our country, our home."},"1548":{"dur":1,"text":"\"Higher than heavens, we are."},"1550":{"dur":1,"text":"\"Greater than angels, we are."},"1551":{"dur":2,"text":"\"Why not leave them both behind?"},"1554":{"dur":2,"text":"\"Our goal is Majesty, divine.\""},"1557":{"dur":2,"text":"And perhaps my favourite, Rumi's most favourite line."},"1560":{"dur":3,"text":"\"However must I describe Love's qualities?"},"1563":{"dur":2,"text":"\"When I am in it, my words aren't adequate."},"1566":{"dur":2,"text":"\"The tongue can throw some light on it"},"1568":{"dur":2,"text":"But Love is most illumined by silence"},"1571":{"dur":2,"text":"When the pen was busy writing it was fluent"},"1574":{"dur":3,"text":"When it reached the word of Love, it broke down.\""},"1579":{"dur":1,"text":"It seems to me that if the pen broke,"},"1581":{"dur":1,"text":"when it 'reached the word of Love', that it may be more difficult,"},"1583":{"dur":1,"text":"if not impossible,"},"1585":{"dur":4,"text":"to define the extent of God's love based on the usage of loving terms in the Qur'an,"},"1590":{"dur":4,"text":"especially when the Qur'an tells us that it contains that which is hidden,"},"1594":{"dur":3,"text":"and which remains with God."},"1597":{"dur":4,"text":"The Quranic God is intimately but not openly tied to the lives of his Creation."},"1601":{"dur":3,"text":"He retains the element of secrecy of self"},"1605":{"dur":3,"text":"by speaking only through inspiration,\nor from behind a veil,"},"1608":{"dur":3,"text":"never revealing himself directly to Humankind."},"1613":{"dur":3,"text":"This secrecy motif is presented throughout the Qur'an in various ways."},"1617":{"dur":1,"text":"God hides and reveals."},"1619":{"dur":2,"text":"God knows the secrets of our hearts."},"1621":{"dur":3,"text":"But human beings do not know the secrets of God."},"1624":{"dur":2,"text":"To God belong all that is in the heavens and on Earth."},"1627":{"dur":2,"text":"Whether you know what is in it yourselves,"},"1629":{"dur":3,"text":"or conceal it, God calls you to account."},"1634":{"dur":3,"text":"But this did not preclude Muslims understanding the Qur'an"},"1637":{"dur":1,"text":"as saying something about God,"},"1639":{"dur":4,"text":"and viewing the Qur'an as \na glimpse into God's being and mercy."},"1643":{"dur":5,"text":"The love vocabulary complements that which lies at the very core of divine engagement with Creation."},"1650":{"dur":2,"text":"The fundamental term which allows us \na glimpse of God's nature"},"1653":{"dur":2,"text":"is not in the principle of love,"},"1655":{"dur":2,"text":"but in the principle of mercy."},"1658":{"dur":3,"text":"The Qur'an is replete with \na vocabulary of compassion"},"1661":{"dur":3,"text":"as a defining essence of God."},"1664":{"dur":2,"text":"\"O my servants who have transgressed against themselves,"},"1667":{"dur":3,"text":"despair not of the mercy of God,\nfor God forgives all:"},"1671":{"dur":3,"text":"for He is oft-forgiving, most merciful.\""},"1676":{"dur":2,"text":"But this overwhelming mercy is a mystery"},"1678":{"dur":2,"text":"for it is essentially a plea from God to Humankind"},"1681":{"dur":3,"text":"not to despair of his mercy."},"1684":{"dur":2,"text":"Mercy, unlike love, is not bilateral."},"1687":{"dur":2,"text":"Human beings cannot have mercy on God."},"1690":{"dur":4,"text":"But God chooses, indeed desires, to be merciful to human beings."},"1694":{"dur":4,"text":"Indeed there is a tradition where a believer implores God to keep him away from sin,"},"1699":{"dur":4,"text":"and God's response is - \n\"All my believing servants ask this from me,"},"1703":{"dur":5,"text":"but if I should keep them away from sin,\nupon whom will I bestow my blessings,"},"1708":{"dur":3,"text":"and to whom will I grant forgiveness?\""},"1712":{"dur":2,"text":"Despite the charge often levelled at \nthe Quranic God,"},"1715":{"dur":1,"text":"that he loves conditionally,"},"1716":{"dur":4,"text":"most Muslim theologians and Sufis did not see any conditionality in this relationship."},"1723":{"dur":2,"text":"The foremost theologian of the Islamic world,\nal-Ghazali,"},"1726":{"dur":4,"text":"considers both love and law to be central tenets of Islam\nand being a Muslim."},"1731":{"dur":3,"text":"He didn't see any conditionality in the prior fulfilment of the law,"},"1735":{"dur":4,"text":"but rather sees observance of the law as a sublime way to show love for God."},"1740":{"dur":4,"text":"Al-Ghazali describes a mystical states and stations towards God"},"1744":{"dur":4,"text":"by concluding that the love of God is the highest in rank and the last stage"},"1749":{"dur":4,"text":"in drawing towards God before repentance and patience."},"1753":{"dur":2,"text":"Love is not a means to God."},"1755":{"dur":1,"text":"Love is the end station."},"1757":{"dur":3,"text":"But the acquisition of the love of God is the end."},"1761":{"dur":3,"text":"He emphasises that loving God and loving the Prophet are compulsory,"},"1765":{"dur":5,"text":"that the meaning of faith is a love for God and his Prophet more than anything else."},"1771":{"dur":3,"text":"And like Augustine he stresses that real love is love of God,"},"1774":{"dur":2,"text":"not love of self."},"1776":{"dur":4,"text":"Al-Ghazali's quite clear that love of God means something more than mere obedience,"},"1780":{"dur":4,"text":"while equally insisting that Muslims must be obedient."},"1786":{"dur":3,"text":"The intimacy of love, \nthe intimacy of law in relation to God,"},"1790":{"dur":6,"text":"is such that the Prophet is presented as saying - \n\"Worship has ten parts;\nnine of those are the seeking of the lawful.\""},"1798":{"dur":3,"text":"It is possible to say that seeking knowledge of the lawful and the unlawful"},"1801":{"dur":5,"text":"is considered by most Muslim theologians to be not only a form of worship"},"1806":{"dur":3,"text":"but perhaps <i>the<\/i> most important aspect \nof worship."},"1810":{"dur":2,"text":"Even though the Islamic tradition is full of examples"},"1812":{"dur":3,"text":"which emphasise divine love over human obedience."},"1818":{"dur":3,"text":"A desert Arab asked the Prophet that he had not prepared for the Day of Judgment"},"1821":{"dur":2,"text":"by way of fasting or prayers"},"1823":{"dur":2,"text":"but he did love God, and his Prophet."},"1826":{"dur":3,"text":"The Prophet replies - \n\"He who loves one will be with him.\""},"1829":{"dur":3,"text":"It is said that love of God, even to the measure of a mustard seed,"},"1833":{"dur":4,"text":"is dearer to me than divine service for 70 years without love."},"1838":{"dur":4,"text":"The law to which al-Ghazali refers is a complex issue."},"1842":{"dur":2,"text":"Right path is a path to salvation."},"1845":{"dur":2,"text":"And this is contained not just in creedal formulae"},"1848":{"dur":3,"text":"but in the vast corpus of writings \non correct behaviour"},"1851":{"dur":3,"text":"which dominated the Muslim intellectual output."},"1855":{"dur":4,"text":"The technical Muslim word which is used to convey the sense of practical faith,"},"1859":{"dur":3,"text":"as ordained by God,\nis Sharia."},"1862":{"dur":5,"text":"Commonly but misleadingly translated into English as 'Islamic law'."},"1867":{"dur":3,"text":"Law implies a set of rules, a set of precepts,"},"1871":{"dur":2,"text":"imposed upon society,"},"1873":{"dur":3,"text":"and Sharia is not a superimposed structure on society."},"1876":{"dur":2,"text":"It designates religion in its totality,"},"1879":{"dur":2,"text":"not just duties."},"1881":{"dur":3,"text":"Sharia is then not fixed divine legislation of God,"},"1885":{"dur":3,"text":"but rather a process of uncovering ethical behaviour."},"1889":{"dur":3,"text":"By some it is seen as normative ethics,"},"1892":{"dur":2,"text":"but it is fundamentally an ideal."},"1895":{"dur":8,"text":"It is God's law which a science of jurisprudence must endeavour to uncover and relate for the spiritual and practical benefits of the faithful."},"1903":{"dur":2,"text":"The jurists' perception of the written law is that"},"1906":{"dur":2,"text":"it's a reflection of his faith."},"1908":{"dur":2,"text":"A vehicle for conveying moral and material standards"},"1911":{"dur":2,"text":"within the framework of his faith,"},"1913":{"dur":3,"text":"but going against the law is part of being human."},"1917":{"dur":3,"text":"When the Muslim tradition speaks of \ndivine forgiveness and hope,"},"1920":{"dur":3,"text":"it recognises the inevitability of human wrongdoing,"},"1924":{"dur":4,"text":"which will be met by divine mercy."},"1928":{"dur":5,"text":"There is a tradition - when the servant commits a sin, and asks God for pardon,"},"1934":{"dur":7,"text":"God says to his angels - \n\"Look at my servant. He has committed a sin, and he knows that he has a lord who will pardon and take away the sin.\""},"1943":{"dur":2,"text":"\"I testify to you that I have pardoned him.\""},"1946":{"dur":6,"text":"\"And according to the tradition,\nif the servant were to sin so that his sins were to reach the clouds in the skies,"},"1952":{"dur":6,"text":"\"I would pardon him, \ninsofar as he asked pardon of me,\nand hoped in me.\""},"1958":{"dur":3,"text":"The law narrative has often played out against a love narrative, but"},"1962":{"dur":4,"text":"the two should not be perceived as \nopposing paradigms."},"1966":{"dur":3,"text":"But love and law continue to conceptualise both faiths,"},"1969":{"dur":3,"text":"and often in rather simplistic terms,"},"1973":{"dur":2,"text":"namely that Christianity is a religion of love,"},"1975":{"dur":2,"text":"through its understanding of Jesus Christ,"},"1977":{"dur":3,"text":"whereas Islam is a religion of law, through its understanding of the Qur'an."},"1981":{"dur":2,"text":"This has been amplified through generations by many Christians."},"1984":{"dur":2,"text":"In his own deliberation on dialogue with Islam,"},"1987":{"dur":4,"text":"Hans K\u00fcng wrote - \n\"The portrait of Jesus in the Qur'an is all too one-sided,"},"1992":{"dur":3,"text":"too monotone, and for the most part \nlacking in content,"},"1996":{"dur":5,"text":"apart from monotheism, the call to repentance, and various accounts of miracles."},"2001":{"dur":6,"text":"\"At any rate, it is very different from the portrait of Jesus in history, who not only confirms the law,"},"2007":{"dur":2,"text":"as the Qur'an records,"},"2010":{"dur":3,"text":"but rather encounters all legalism with radical love,"},"2013":{"dur":6,"text":"which even extends to his enemies. That is why he was executed, but the Qur'an fails to recognise this.\""},"2021":{"dur":2,"text":"But to appreciate the law and love dialectic"},"2024":{"dur":7,"text":"we must understand the prior story, namely the overlapping concepts of how evil and sin entered the world."},"2032":{"dur":7,"text":"Gustave E. von Grunebaum wrote very succinctly - \n\"Evil is the point where the perpetual contradictions of our existence intersect:"},"2039":{"dur":3,"text":"our knowledge that we are free, our knowledge that we are not;"},"2043":{"dur":5,"text":"our knowledge that we are masters and creators, and our knowledge that we are frail and transitory feeble beings,"},"2050":{"dur":6,"text":"multiply conditioned, and that our works along with ourselves are condemned to bear the stigma of its futility.\""},"2058":{"dur":2,"text":"One of the major challenges \nfor Christian theologians"},"2060":{"dur":4,"text":"has been to understand evil, not just in terms of the Augustinian notion of the fall"},"2064":{"dur":2,"text":"and redemptive salvation,"},"2067":{"dur":2,"text":"but in the earthly and metaphysical dilemma posed"},"2070":{"dur":2,"text":"by the relationship between an all-knowing benevolent God,"},"2073":{"dur":2,"text":"with conditioned or unconditioned omnipotence,"},"2075":{"dur":2,"text":"and human freedom to resist God's goodness."},"2079":{"dur":2,"text":"For Augustine the precursors of sin and death,"},"2082":{"dur":2,"text":"the consequences of sex and sexual desire,"},"2085":{"dur":4,"text":"Adam and Eve's fall, resulted in a basic disorder between the flesh and spirit."},"2090":{"dur":4,"text":"But he tried to exonerate God from any blame by attributing evil to the choices of human will."},"2097":{"dur":5,"text":"For Augustine the moral life finds its meaning in interpretive representation of God as love."},"2104":{"dur":7,"text":"In the Irenaean type of theodicy, Humankind did not emerge as a finitely perfect, but as an immature, being who needed to develop,"},"2111":{"dur":3,"text":"and mature within the challenges of this world."},"2115":{"dur":2,"text":"In the two-stage process of human development,"},"2118":{"dur":2,"text":"Mankind is not born perfect,"},"2120":{"dur":2,"text":"but rather perfection lies in the future."},"2123":{"dur":3,"text":"To grow into that perfect being, while exercising genuine freedom,"},"2127":{"dur":2,"text":"requires a certain distance from God,"},"2130":{"dur":3,"text":"in a world where God is not overwhelmingly evident,"},"2133":{"dur":4,"text":"but where Humankind has the freedom to grow to know and love him."},"2137":{"dur":4,"text":"But Islamic theology both classical and modern \nhas been less occupied with this subject"},"2141":{"dur":6,"text":"as it could be argued that for the most part, most Sunni theologians generally denied that humans have the freedom to act."},"2150":{"dur":3,"text":"Furthermore while free will was understood as a necessary corollary of"},"2153":{"dur":2,"text":"the power to choose good,"},"2156":{"dur":3,"text":"and for some reflected ultimately on a God who is good,"},"2159":{"dur":5,"text":"it is very difficult to be exact about any ontological definition of a word like 'evil' in Islam."},"2166":{"dur":2,"text":"The variety of words in the Qur'an,"},"2169":{"dur":2,"text":"and later Islamic tradition,"},"2171":{"dur":2,"text":"to encompass a sense of human wrongdoing and human erring,"},"2173":{"dur":8,"text":"do not themselves contain anything similar to the depth of differing but related views of terrible human wrongdoing and human suffering which"},"2181":{"dur":2,"text":"have occupied the minds of Christian and Western theologians."},"2185":{"dur":2,"text":"With the exception of a few medieval thinkers,"},"2187":{"dur":3,"text":"the issue of evil was not approached directly"},"2191":{"dur":3,"text":"but rather subsumed within the larger discussions around the unity of God"},"2194":{"dur":1,"text":"and the goodness of God."},"2198":{"dur":2,"text":"So I think Max Weber was right to say that Islam"},"2200":{"dur":3,"text":"lacks a sense of tragic which comes from the feeling of sin."},"2205":{"dur":3,"text":"This theme is reflected in the writings of 20th century Christian missionaries"},"2209":{"dur":2,"text":"who travelled to Muslim lands."},"2211":{"dur":7,"text":"The Dutch reformist theologist, Hendrik Kraemer, identified a common perception among Christians, that Islam is a simple religion, in which"},"2219":{"dur":4,"text":"submission to God's will and majesty encapsulates the very heart of the faith."},"2225":{"dur":4,"text":"He wrote - \n\"Islam may be called a religion that has almost no questions and no answers."},"2229":{"dur":14,"text":"\"In a certain respect its greatness lies there because this questionless and answerless condition is a consistent exemplification of its deeper spirit, expressed in the name: Islam, that is, 'absolute surrender'.\""},"2246":{"dur":4,"text":"But whereas Muslims rightly or wrongly see virtue in this simplicity,"},"2250":{"dur":2,"text":"Kraemer saw in it superficiality."},"2253":{"dur":3,"text":"He identified two significant reasons behind this superficiality."},"2257":{"dur":3,"text":"Firstly the mechanical idea of revelation in Islam,"},"2260":{"dur":3,"text":"a rigid form which has become externalised and fossilised,"},"2264":{"dur":3,"text":"and this is in opposition to Biblical realism,"},"2267":{"dur":3,"text":"and God constantly acting in holy sovereign freedom,"},"2271":{"dur":3,"text":"conclusively embodied in the man Jesus Christ."},"2275":{"dur":4,"text":"But his second point is the superficiality of Islam lies in its clumsy external conception"},"2280":{"dur":2,"text":"of sin and salvation."},"2282":{"dur":2,"text":"Denying that there is any anthropology in Islam,"},"2285":{"dur":4,"text":"he's amazed that despite Islam having its historical roots in the Bible,"},"2289":{"dur":7,"text":"there is nothing of the stirring problems of God and Man that are involved in the terms sin and salvation."},"2297":{"dur":1,"text":"But why did Kraemer think this?"},"2300":{"dur":3,"text":"The Christian story of the fall has its parallel in the fall of Iblis in Islam."},"2304":{"dur":5,"text":"In the Qur'an, Adam's first act of freedom is also his first act of disobedience,"},"2309":{"dur":4,"text":"but despite Adam's actions the Quranic story focusses on divine forgiveness"},"2314":{"dur":2,"text":"of this disobedience."},"2316":{"dur":2,"text":"And the transition of Man to Earth."},"2319":{"dur":4,"text":"Not as a punishment but because Humankind was always destined for the Earth."},"2323":{"dur":3,"text":"It was here that Humankind would find his new role."},"2328":{"dur":5,"text":"And in fact the Indian philosopher Muhammad Iqbal commented - \n\"Adam's transgression was not a loss,"},"2334":{"dur":8,"text":"and not an act of moral depravity: it is Man's transition from simple consciousness to the first flash of self-consciousness,"},"2342":{"dur":4,"text":"a kind of waking from the dream of nature.\""},"2346":{"dur":4,"text":"In Iqbal's view it is not that God desires to keep Humankind from becoming more aware,"},"2351":{"dur":5,"text":"but Adam's inherent human impulse is to reach out for autonomous experience and knowledge."},"2357":{"dur":3,"text":"His sin is that of being too inquisitive."},"2362":{"dur":3,"text":"For Iqbal, good and evil fall within the same whole of Creation,"},"2365":{"dur":3,"text":"because both are predicated on God's risk-taking,"},"2369":{"dur":4,"text":"faith in humanity, and human freedom to choose."},"2375":{"dur":3,"text":"The philosopher rather than the Sufi in Iqbal had faith in Man's ego,"},"2379":{"dur":4,"text":"so much so that for Iqbal, \nMan had an independent capacity \nfor his ultimate salvation."},"2384":{"dur":3,"text":"The onus is on Man, not on God."},"2387":{"dur":3,"text":"As Iblis who is now the cursed Satan,"},"2391":{"dur":2,"text":"expelled from Paradise, \nfinds his new destiny on Earth,"},"2394":{"dur":3,"text":"his future is now intertwined with that of Humankind."},"2397":{"dur":2,"text":"He vows to whisper temptation to all of us"},"2400":{"dur":3,"text":"with the sole purpose of leading people astray,"},"2404":{"dur":4,"text":"but the Qur'an does not explain why God gave Iblis this reprieve."},"2409":{"dur":4,"text":"If he is now the personification of the source of potential and real wrongdoing,"},"2413":{"dur":5,"text":"rejected by God, his nature and purpose is based on the intent to destroy goodness,"},"2418":{"dur":4,"text":"beginning with the sexual innocence \nin Adam and Eve's relationship."},"2423":{"dur":2,"text":"The awareness he arouses in Adam and Eve"},"2426":{"dur":2,"text":"is not an increased awareness of love of the divine"},"2428":{"dur":2,"text":"but that of the profane"},"2431":{"dur":5,"text":"and again, Schuon expresses this - \n\"Loving each other, Adam and Eve loved God;"},"2436":{"dur":7,"text":"they could neither love God nor know God. After the fall they loved each other outside God for themselves,"},"2443":{"dur":5,"text":"and they knew each other as separate phenomena, not as theophanies;"},"2448":{"dur":5,"text":"this new kind of love was concupiscence\nand this new kind of knowing was profanity.\""},"2456":{"dur":5,"text":"However one understands this narrative, at one level the Quranic story is essentially\na story of struggle,"},"2461":{"dur":2,"text":"but not alienation from a transcendent God."},"2466":{"dur":2,"text":"So faith in God is not an antidote to evil,"},"2469":{"dur":3,"text":"but faith kept alive can counteract all the passion and tragedy of evil."},"2473":{"dur":3,"text":"Evil is not some objective maligned force,"},"2477":{"dur":6,"text":"as the French social theorist Baudrillard says - \n\"a deliberate perversion of the order of the world\"."},"2484":{"dur":4,"text":"The Qur'an itself does not give any abstract analysis of tragedy, evil and human loss,"},"2488":{"dur":3,"text":"but repeats the theme of human propensity to do wrong,"},"2492":{"dur":2,"text":"and the divine essence to forgive."},"2495":{"dur":4,"text":"Why evil, moral and natural, exists alongside an infinitely good God,"},"2499":{"dur":6,"text":"whether some evil is necessary, were not questions which occupied the world-view of the majority of Muslim thinkers."},"2507":{"dur":2,"text":"Why humans have to suffer natural disasters,"},"2509":{"dur":5,"text":"or be subject to unbearable pain, are issues often dissolved, not resolved, within the arguments for"},"2515":{"dur":3,"text":"an omnipotent and just God."},"2518":{"dur":4,"text":"While much of Islamic thought tried to absolve God of actively creating evil deeds,"},"2523":{"dur":2,"text":"and leading people astray,"},"2525":{"dur":3,"text":"it recognised that human wrongdoing is part of the divine plan,"},"2529":{"dur":2,"text":"that God has a stake,"},"2531":{"dur":2,"text":"in both the good that we do and the evil that we do."},"2535":{"dur":3,"text":"So evil, wrongdoing, accompanies us \nalong life's journeys,"},"2538":{"dur":5,"text":"and human beings have a part of the natural order, live with the struggle of choosing right over wrong."},"2544":{"dur":4,"text":"Evil is not a contradiction,\nbut a challenge to human life."},"2549":{"dur":2,"text":"In this pursuit of the good life,"},"2551":{"dur":2,"text":"God's revelation guides against all forms of wrong,"},"2554":{"dur":3,"text":"but human conscience has been vulnerable from the time of Adam."},"2559":{"dur":3,"text":"Human nature is not tainted nor defined by evil."},"2563":{"dur":2,"text":"Evil is seen largely \nthrough the prism of human choice"},"2566":{"dur":1,"text":"rather than divine damnation."},"2569":{"dur":3,"text":"So evil is not a state, but acts."},"2572":{"dur":2,"text":"Minus the tragic element of sin,"},"2574":{"dur":2,"text":"as evident in much of Christian theological reflection,"},"2576":{"dur":3,"text":"evil loses its transcendental dimension and"},"2579":{"dur":4,"text":"can appear to be reduced to the more prosaic, even the banality, of human wrongdoing."},"2586":{"dur":5,"text":"But in Islamic thought, wrongdoing is corrosive, futile for the individual and society,"},"2591":{"dur":4,"text":"and leads ultimately to an evasion of moral responsibility."},"2596":{"dur":4,"text":"It is through the possibility of wrongdoing, repentance and subsequent discernment"},"2600":{"dur":3,"text":"that Humankind hopes to attain moral growth."},"2603":{"dur":4,"text":"Once committed, wrongdoing, wilful or inflicted, has the capacity"},"2608":{"dur":3,"text":"to transform us into something better,"},"2611":{"dur":2,"text":"and while ultimately everything comes down to God's grace,"},"2614":{"dur":3,"text":"we ourselves bear some responsibility for our redemption."},"2618":{"dur":5,"text":"And so Iblis is a symbolic but necessary player in the human quest for salvation,"},"2623":{"dur":4,"text":"because without him there is nothing for intelligence to master."},"2629":{"dur":1,"text":"I conclude,"},"2631":{"dur":4,"text":"God's revelation, as guiding revelation, is not the central theme of sin, evil and salvation"},"2635":{"dur":2,"text":"in Christian doctrine."},"2638":{"dur":3,"text":"Maurice Wiles writes that - \n\"The Christian tradition"},"2641":{"dur":5,"text":"has never believed that men needed only to be shown the truth about God and about human life."},"2646":{"dur":8,"text":"\"Sin has usually been regarded as more fundamental than ignorance. Men need not only to be enlightened; they need to be changed."},"2654":{"dur":7,"text":"\"The forgiveness and transformation of men are at least as basic to Christ's mission as the impartation of knowledge and illumination.\""},"2664":{"dur":9,"text":"Sin constitutes the most critical alienation from God, self and others, because it creates a profound rupture in one's relationship with God."},"2674":{"dur":3,"text":"In Reinhold Niebuhr's \"The Nature and Destiny of Man\" he wrote -"},"2678":{"dur":9,"text":"\"The Christian estimate of evil is so serious precisely because it places evil at the very centre of human personality: in the will."},"2687":{"dur":5,"text":"\"Sin is occasioned precisely by the fact that man refuses to admit his 'creatureliness',"},"2693":{"dur":6,"text":"and to acknowledge himself as merely a member of total unity of life. Man pretends to be more than he is.\""},"2700":{"dur":4,"text":"Niebuhr believed that ultimate salvation\nis not a moral possibility,"},"2705":{"dur":6,"text":"that the sinful self-contradiction in the human spirit\ncannot be overcome by moral action."},"2711":{"dur":3,"text":"For him human life remains contradictory in its sin,"},"2714":{"dur":2,"text":"no matter how human culture rises,"},"2717":{"dur":4,"text":"but the God of Christian faith is not only Creator,\nbut redeemer."},"2722":{"dur":3,"text":"He doesn't allow human existence to end tragically."},"2725":{"dur":2,"text":"He snatches victory from defeat."},"2728":{"dur":4,"text":"He himself is defeated in history, but\nhe is also victorious in that defeat."},"2735":{"dur":2,"text":"Divine love is central to Christianity,"},"2737":{"dur":2,"text":"because we cannot reconcile ourselves to God,"},"2740":{"dur":2,"text":"only God can reconcile himself to us."},"2742":{"dur":2,"text":"In Christianity, God is a God of love;"},"2745":{"dur":1,"text":"indeed God is love."},"2747":{"dur":3,"text":"Even though theologians have wrestled with what is meant by 'God is love',"},"2751":{"dur":3,"text":"there remains in Christianity a fundamental conviction"},"2754":{"dur":2,"text":"that neither God nor humanity can be understood"},"2757":{"dur":3,"text":"outside the pluriform expressions of divine love."},"2760":{"dur":2,"text":"God loves humankind,"},"2763":{"dur":2,"text":"and this has dominated Christian theology."},"2766":{"dur":8,"text":"In his classic work \"Agape and Eros\", Nygren argued that God's love is a gift prompted by the very nature of God, to love."},"2774":{"dur":5,"text":"While both Islam and Christianity talk of a loving God, Islam relying on the concept of mercy"},"2780":{"dur":2,"text":"for a more expansive definition of love,"},"2783":{"dur":3,"text":"in my view there is a profound structural difference in the way love is conceptualised"},"2786":{"dur":1,"text":"in both religions."},"2788":{"dur":3,"text":"By focussing primarily on its human manifestation in Christ,"},"2792":{"dur":2,"text":"love in Christianity is a redemptive act,"},"2795":{"dur":2,"text":"becomes visible on The Cross,"},"2797":{"dur":4,"text":"and is power in the paradox of the weakness of The Cross."},"2801":{"dur":2,"text":"In Christianity, evil is both a structural and an accidental element,"},"2804":{"dur":2,"text":"where in Islam evil is an accidental element only."},"2809":{"dur":4,"text":"Thus in Christian thought,\nsalvation does not \ncome about through our best efforts."},"2813":{"dur":2,"text":"It is not some happy state to which we can lift ourselves."},"2816":{"dur":3,"text":"It is an utterly new creation\ninto which we are brought by our death,"},"2820":{"dur":2,"text":"by our death in Jesus' death,"},"2822":{"dur":2,"text":"and our resurrection in his."},"2825":{"dur":5,"text":"Post-modern philosophers like Slavoj Zizek, while accusing Christ of wanting our very souls"},"2830":{"dur":2,"text":"when they say they don't want anything from us,"},"2833":{"dur":3,"text":"saw in the coming of Christ the descent of the sublime beyond,"},"2837":{"dur":2,"text":"to the everyday level."},"2839":{"dur":2,"text":"This does not mean that we renounce transcendence completely,"},"2842":{"dur":5,"text":"but that in him, transcendent realm becomes accessible, as imminent transcendence."},"2849":{"dur":2,"text":"Christianity is a religion of love,"},"2851":{"dur":2,"text":"for God does not remain in the sublime beyond."},"2853":{"dur":5,"text":"Thomas Altizer also argued that - \n\"After the incarnation there is no transcendent God."},"2859":{"dur":5,"text":"\"Christians do not take this incarnation seriously, as long as they combine the doctrine of the incarnation,"},"2865":{"dur":4,"text":"with a belief in a transcendent, a sovereign and impassive God.\""},"2871":{"dur":3,"text":"But in Islam there is no divine incarnation,"},"2875":{"dur":2,"text":"and neither is prophecy messianic,"},"2877":{"dur":2,"text":"nor Muhammad the redeemer."},"2879":{"dur":2,"text":"God's love is manifest by the risk he takes in humanity, by giving Man"},"2882":{"dur":3,"text":"both faith and freedom to work towards a moral life."},"2887":{"dur":4,"text":"We have the choice to use, both to transform ourselves to a higher state of consciousness,"},"2891":{"dur":3,"text":"we have the choice to use our freedom."},"2894":{"dur":3,"text":"But humankind is not damned by the impossibility of overcoming sin"},"2898":{"dur":5,"text":"because there is no sinless place to which we can return, only a better place which we might create."},"2906":{"dur":3,"text":"What matters is continued belief and hope in God,"},"2909":{"dur":1,"text":"not the sins we commit."},"2912":{"dur":2,"text":"We don't need to be saved from sin,"},"2914":{"dur":1,"text":"but rather from unbelief."},"2916":{"dur":1,"text":"Islam has a different concern,"},"2918":{"dur":2,"text":"it lifts God back into the transcendent,"},"2920":{"dur":1,"text":"not in the sense of a distant God,"},"2922":{"dur":3,"text":"but a God who chooses to retain the secrets of himself."},"2926":{"dur":3,"text":"But despite keeping this distance between Man and God,"},"2930":{"dur":4,"text":"the faithful have remained restless to do away with that which separates us from God,"},"2934":{"dur":2,"text":"even in this life."},"2937":{"dur":2,"text":"And I conclude with this:"},"2939":{"dur":3,"text":"Nowhere has this desire to eradicate the distance between the human and the divine"},"2942":{"dur":2,"text":"been more hauntingly expressed"},"2945":{"dur":8,"text":"than in the words of the great Sufi poet, Abdul Quddus, who refers to The Prophet's night's journey to the heavens where he saw God -"},"2953":{"dur":4,"text":"\"Muhammad of Arabia ascended the highest heaven, and returned."},"2957":{"dur":5,"text":"\"I swear by God, that if I had reached that point, \nI should never have returned.\""},"2962":{"dur":1,"text":"Thank you."},"2964":{"dur":7,"text":"(applause)"},"2980":{"dur":1,"text":"Thank you so much Mona."},"2981":{"dur":2,"text":"I think that was a fantastic demonstration of just why we're so proud"},"2984":{"dur":2,"text":"to have you as part of our Professoriat here."},"2987":{"dur":4,"text":"Something that was so rich, so scholarly, so creative,"},"2991":{"dur":5,"text":"but at the same time accessible to those of us not only within your area of scholarship,"},"2997":{"dur":3,"text":"but also those of us from outside, so thank you very much."},"3001":{"dur":4,"text":"Mona's very kindly agreed to take some time to answer some questions,"},"3006":{"dur":2,"text":"which I'm sure we have a number of."},"3008":{"dur":3,"text":"If you could wait for the microphone to come to you."},"3027":{"dur":4,"text":"(Questioner) Thank you very much for a very moving exploration of differences"},"3032":{"dur":2,"text":"and points of contact between two traditions."},"3035":{"dur":4,"text":"In the more Catholic dimensions of the tradition"},"3039":{"dur":3,"text":"there's not just a connection between the love of God and"},"3042":{"dur":3,"text":"the love of neighbour, but forms of almost confusion between them,"},"3046":{"dur":3,"text":"productively, which often emerge through an experimentation"},"3050":{"dur":4,"text":"with Plato's language of participating in God's life."},"3054":{"dur":5,"text":"And in the somewhat more Protestant versions of Christian practice and thought,"},"3059":{"dur":4,"text":"you were experimenting with, do you find there are points of contact"},"3064":{"dur":2,"text":"in Muslim-Christian relationship"},"3066":{"dur":2,"text":"on questions of participation as well?"},"3069":{"dur":3,"text":"And would they be oriented more to exploring the Qur'an?"},"3072":{"dur":5,"text":"Or would that propel us more into the medieval tradition of exegesis and even mysticism?"},"3077":{"dur":4,"text":"So do you think the points of contact are most fruitfully developed"},"3082":{"dur":2,"text":"through scriptural interactions on the one hand,"},"3085":{"dur":5,"text":"or, if we're to engage with questions of participation, in the more mystical traditions?"},"3091":{"dur":1,"text":"Thanks."},"3093":{"dur":2,"text":"I think every contact yields its own fruit."},"3097":{"dur":4,"text":"I think it depends more on why you want the participation in the first place."},"3101":{"dur":4,"text":"What is it that you're hoping to get out of that connection?"},"3105":{"dur":4,"text":"But I think today, if I look at the historical survey of how Christians and Muslims have"},"3111":{"dur":2,"text":"talked to each other,"},"3113":{"dur":2,"text":"people don't talk of doctrine any more."},"3116":{"dur":5,"text":"Even though there are circles that do scriptural reasoning or various textual analysis,"},"3121":{"dur":3,"text":"we don't really talk about the kind of doctrines"},"3124":{"dur":3,"text":"that Christians and Muslims talked about in the 8th, 9th Century."},"3127":{"dur":2,"text":"And perhaps that's a good thing,"},"3130":{"dur":1,"text":"because you can't resolve them."},"3132":{"dur":2,"text":"They were points of contact."},"3134":{"dur":2,"text":"And perhaps participation is a good word,"},"3136":{"dur":2,"text":"because actually it allows you to be free"},"3138":{"dur":2,"text":"to decide - What is it that I want to create in my participation?"},"3141":{"dur":2,"text":"With somebody of another faith."},"3143":{"dur":1,"text":"Whether it's a good society,"},"3145":{"dur":2,"text":"whether it's a deeper learning of that faith,"},"3147":{"dur":1,"text":"whether it's just a human contact,"},"3149":{"dur":2,"text":"I think they're all beneficial."},"3151":{"dur":2,"text":"But I think a lot depends on intention."},"3158":{"dur":1,"text":"Other questions?"},"3169":{"dur":4,"text":"(Questioner) Thanks very much for that wonderful survey of the range of thought that exists"},"3173":{"dur":2,"text":"within both traditions,"},"3176":{"dur":3,"text":"that neither Christianity nor Islam are monolithic."},"3179":{"dur":4,"text":"One of the most interesting recent Muslim documents about Christianity"},"3184":{"dur":5,"text":"is the \"A Common Word\", which is based on the love of God"},"3189":{"dur":3,"text":"and the love of neighbour,"},"3192":{"dur":3,"text":"in expressing Muslim thinking about Christianity."},"3196":{"dur":5,"text":"How successful do you think their exposition was,"},"3201":{"dur":5,"text":"of the love of God and the love of neighbour as major themes within the Islamic tradition?"},"3209":{"dur":2,"text":"I don't actually like the Common Word."},"3211":{"dur":2,"text":"So I don't know what to say about that document."},"3213":{"dur":2,"text":"And I didn't endorse it either."},"3215":{"dur":3,"text":"But I think it was I suppose in some ways seen in the modern period"},"3219":{"dur":6,"text":"as a real effort by Muslims to come to Christians with some kind of collective voice"},"3225":{"dur":3,"text":"and say - Let us talk about something."},"3229":{"dur":2,"text":"But I think the problem with the Common Word document,"},"3231":{"dur":3,"text":"inasmuch as I know of it, is that it simplifies these two very concepts,"},"3234":{"dur":2,"text":"love of God and love of neighbour,"},"3237":{"dur":4,"text":"and in a practical sense you could say - \nWell, we can make these concepts as simple as we want."},"3242":{"dur":3,"text":"We can love our neighbour, not think what it means in scripture."},"3245":{"dur":3,"text":"We have to discover who our neighbour is today though,"},"3249":{"dur":4,"text":"and I think that in some ways \"A Common Word\" kind of tied"},"3253":{"dur":3,"text":"people's hands by saying - \nThis is what we're going to discuss,"},"3256":{"dur":2,"text":"and love of God and love of neighbour means the same thing"},"3259":{"dur":2,"text":"in both religious traditions."},"3261":{"dur":1,"text":"On a practical level it might,"},"3262":{"dur":2,"text":"but I think you have to be clear - do you mean on a scriptural level, or a practical level,"},"3265":{"dur":6,"text":"or as Nick says, in a kind of participatory way that we can come together and create something new."},"3273":{"dur":2,"text":"But I think it glossed the issues."},"3280":{"dur":3,"text":"Perhaps a couple more questions."},"3288":{"dur":1,"text":"Nick again."},"3293":{"dur":6,"text":"I shall abuse my position to ask a second question."},"3300":{"dur":4,"text":"Rowan Williams gave an extraordinary lecture a few years ago"},"3305":{"dur":2,"text":"at a gathering of Christians and Muslims,"},"3307":{"dur":4,"text":"in which he suggested that points of contact between Christians and Muslims"},"3312":{"dur":5,"text":"could well be fruitfully explored through doctrinal exploration and textual reading."},"3317":{"dur":4,"text":"But what would really bring people into forms of contact where they could build things together"},"3322":{"dur":3,"text":"was something which he invented on the spot it seemed"},"3326":{"dur":3,"text":"which was comparative hagiography,"},"3329":{"dur":4,"text":"a way of presenting saintly, holy lives from the two traditions to each other,"},"3334":{"dur":5,"text":"exploring how lives lived out together would enable forms of interaction."},"3339":{"dur":6,"text":"And do you see much prospect of comparative hagiography here in Edinburgh, Mona?"},"3345":{"dur":1,"text":"(laughter)"},"3347":{"dur":5,"text":"I'm surrounded by saints in New College."},"3352":{"dur":4,"text":"I don't think we have the expertise to be honest,"},"3356":{"dur":2,"text":"to do that kind of work,"},"3359":{"dur":2,"text":"in most inter-religious circles."},"3361":{"dur":4,"text":"And again I think it depends on what you want to get out of any kind of connection"},"3366":{"dur":2,"text":"with people of other faiths."},"3369":{"dur":3,"text":"For a start, it's absolutely true that whereas"},"3372":{"dur":2,"text":"there are quite a few Christian scholars who know of Islam,"},"3375":{"dur":2,"text":"there are very few Muslim scholars who"},"3377":{"dur":1,"text":"know anything of Christianity,"},"3379":{"dur":1,"text":"at a deeper level."},"3380":{"dur":7,"text":"And you may argue - well, why is that important, if our participation is about coming together in some kind of practical sense to make society better?"},"3388":{"dur":4,"text":"But I'm - I think we don't need to call ourselves Christians and Muslims to do that."},"3393":{"dur":3,"text":"We call ourselves Christians and Muslims for another reason."},"3396":{"dur":8,"text":"And I think when we are in scholarly circles we cannot have a good discussion while we're not having like for like."},"3405":{"dur":3,"text":"We need equal weight on both sides."},"3408":{"dur":3,"text":"And I think we're a long way away from that."},"3420":{"dur":3,"text":"(Questioner) Thanks, I really enjoyed your talk."},"3424":{"dur":3,"text":"I've sometimes said the comparison between Islam and Christianity"},"3427":{"dur":6,"text":"in terms of God's love, that with a trinitarian concept of God,"},"3434":{"dur":5,"text":"in eternity, that the persons within the triune God,"},"3440":{"dur":3,"text":"have this relationship of love to each other,"},"3443":{"dur":3,"text":"and I suppose that in Islam and Judaism that is,"},"3446":{"dur":4,"text":"there's no kind of conception of interpersonal love,"},"3451":{"dur":2,"text":"in eternity."},"3453":{"dur":1,"text":"I just wonder if you'd like to comment on that?"},"3455":{"dur":2,"text":"Yes, no, I haven't talked of that."},"3457":{"dur":5,"text":"I mean I've had many Christian theologians who've said to me that \nthe Christian God is not a solitary God."},"3463":{"dur":2,"text":"Whereas the Muslim God is"},"3466":{"dur":1,"text":"a solitary God,"},"3467":{"dur":1,"text":"or the God of the Jews and Muslims"},"3469":{"dur":2,"text":"is a solitary God."},"3471":{"dur":2,"text":"But other than the definition of the Trinity,"},"3475":{"dur":4,"text":"and its interpersonal relations \nin the three-foldedness of it,"},"3479":{"dur":3,"text":"I don't understand how, at a human level,"},"3483":{"dur":2,"text":"that love translates in any way any different"},"3486":{"dur":4,"text":"to how Muslims and Jews - I'll say Muslims for the sake of this lecture -"},"3490":{"dur":3,"text":"might experience God's love."},"3495":{"dur":2,"text":"I think in defining God within the triune nature"},"3497":{"dur":3,"text":"is a very distinct way of defining God,"},"3501":{"dur":2,"text":"and a relational love,"},"3504":{"dur":3,"text":"but if I'm talking about how many Christians approach me and say -"},"3507":{"dur":3,"text":"We know God loves not only because he sent Jesus to us,"},"3511":{"dur":1,"text":"or Jesus dies for our sins,"},"3513":{"dur":3,"text":"but also because there's a trinitarian aspect to it,"},"3516":{"dur":3,"text":"I'm still puzzled as to how that translates into a deeper love"},"3519":{"dur":2,"text":"for humankind though."},"3524":{"dur":2,"text":"It is a loving relationship within itself you could argue,"},"3526":{"dur":2,"text":"I think that's what you're saying,"},"3528":{"dur":3,"text":"but I'm more concerned with how does that relate itself to us."},"3536":{"dur":1,"text":"Can I just comment on that?"},"3540":{"dur":3,"text":"I think my understanding would be that human beings are made in the image of God,"},"3543":{"dur":2,"text":"so of a triune God,"},"3545":{"dur":5,"text":"and I suppose that eternal relationship within the Trinity is, or should be reflected in our own interpersonal relations."},"3553":{"dur":6,"text":"(Prof Siddiqui) But can you not have human love without a trinitarian concept of God?"},"3560":{"dur":2,"text":"(Questioner) I'm sure you can, yes."},"3563":{"dur":3,"text":"But I suppose that's just how, I think, it's seen in Christian theology, I'm sure."},"3566":{"dur":5,"text":"(Prof Siddiqui) I mean just on that point: often, Jews, Christians and Muslims come together and say -"},"3571":{"dur":2,"text":"We all believe that Man is made in the image of God."},"3574":{"dur":4,"text":"Nowhere in the Qur'an does it say Man is made in the image of God."},"3580":{"dur":4,"text":"This is one of those big myths that comes together in Abrahamic settings."},"3585":{"dur":3,"text":"And it's not said there because Man is not made"},"3588":{"dur":2,"text":"in the image of God,"},"3590":{"dur":2,"text":"but Man is just a representative God."},"3592":{"dur":2,"text":"And I think there's a big difference there."},"3596":{"dur":2,"text":"(Prof Miell) We may have time for one more."},"3604":{"dur":4,"text":"(Questioner) Thank you. You spoke in your answers to some of the previous questions about"},"3609":{"dur":4,"text":"asking what the impulse is for,\nif for example we're talking about"},"3613":{"dur":2,"text":"participation - What is it for?"},"3616":{"dur":5,"text":"In your delineations of love and divine love in the Islamic context,"},"3621":{"dur":3,"text":"what is it for for you, in putting these thoughts together?"},"3625":{"dur":4,"text":"Is this primarily instructive, for an audience of the faithful,"},"3629":{"dur":3,"text":"who need a model for how divine love is understood in the Islamic context?"},"3633":{"dur":4,"text":"Or is it something to show, to demonstrate to those outwith Islam,"},"3638":{"dur":4,"text":"this tradition, has these concerns with divine love?"},"3642":{"dur":4,"text":"If you could talk a bit more about your intentions in putting these thoughts together."},"3647":{"dur":3,"text":"I think it's primarily because of the simplifications we make,"},"3650":{"dur":2,"text":"and still make, both in the academy,"},"3652":{"dur":2,"text":"but also in society as a whole,"},"3655":{"dur":6,"text":"that there are these binary positions: \nChristianity is all about love, Islam is all about law.\nWhereas,"},"3661":{"dur":3,"text":"I'm sure most people know that the answer isn't all that black and white."},"3665":{"dur":6,"text":"It's still important to explore why is there more of a texture in both than what is commonly perceived."},"3672":{"dur":2,"text":"But I think it also has a political aspect to it,"},"3674":{"dur":2,"text":"especially after 9\/11,"},"3677":{"dur":5,"text":"where there is quite a serious discourse about that Muslims cannot be part of the monotheistic tradition"},"3685":{"dur":2,"text":"because the Muslim God is fundamentally"},"3687":{"dur":2,"text":"different to the Christian God."},"3689":{"dur":1,"text":"The Christian God is about love, the Christian God"},"3691":{"dur":1,"text":"is about self-emptying, the Christian God"},"3693":{"dur":1,"text":"is about giving."},"3694":{"dur":1,"text":"Whereas a Muslim God is about obedience, and if"},"3696":{"dur":2,"text":"you don't obey it's about punishment,"},"3699":{"dur":2,"text":"and so therefore Muslims have such a kind of"},"3701":{"dur":2,"text":"linear black and white understanding of what obedience is,"},"3704":{"dur":5,"text":"so okay this might not translate into extremist evangelical circles,"},"3710":{"dur":2,"text":"but I think it's still important to have these discussions"},"3713":{"dur":2,"text":"and to say that actually these positions"},"3715":{"dur":3,"text":"are far more difficult and complex than we would like to think they are."},"3719":{"dur":2,"text":"And also for Muslims to understand"},"3722":{"dur":6,"text":"that law is not just about black and white obedience; law has a far greater depth in Islamic thought"},"3728":{"dur":5,"text":"than what is commonly perceived through the over-used concept of Sharia."},"3735":{"dur":3,"text":"Thankyou. I think many of us will have other questions"},"3739":{"dur":2,"text":"that we would like to put to Mona,"},"3741":{"dur":3,"text":"but I think that's perhaps more appropriately done downstairs in a more informal setting."},"3745":{"dur":5,"text":"So once again I'd like to ask you to join me in thanking Mona Siddiqui for a wonderful inaugural lecture."},"3751":{"dur":2,"text":"(applause)"}} |
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{
"url": "https://en.wikipedia.org/wiki/Ribes_magellanicum",
"classification": [
{
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},
{
"Clade": "Tracheophytes"
},
{
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},
{
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},
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{
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},
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],
"text": {
"__SUMMARY__": "Ribes magellanicum is a South American species of shrubs in the currant family, found in Patagonia (southern Chile and Argentina).Two subspecies are accepted:\nRibes magellanicum subsp. magellanicum\nRibes magellanicum subsp. parviflorum Sparre\n\n\n== References =="
}
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{
"url": "https://en.wikipedia.org/wiki/Verticordia_laciniata",
"classification": [
{
"Kingdom": "Plantae"
},
{
"Clade": "Tracheophytes"
},
{
"Clade": "Angiosperms"
},
{
"Clade": "Eudicots"
},
{
"Clade": "Rosids"
},
{
"Order": "Myrtales"
},
{
"Family": "Myrtaceae"
},
{
"Genus": "Verticordia"
},
{
"Subgenus": "Verticordia subg. Chrysoma"
},
{
"Section": "Verticordia sect. Jugata"
},
{
"Species": "V. laciniata"
}
],
"text": {
"__SUMMARY__": "Verticordia laciniata is a flowering plant in the myrtle family, Myrtaceae and is endemic to the south-west of Western Australia. It is an openly branched shrub with linear, slightly hairy leaves and heads of scented, bright yellow flowers which turn red then bronze-coloured as they age.",
"Description": "Verticordia laciniata is an openly branched shrub which grows to a height of 0.3–1.0 m (1–3 ft) and a width of 15–60 cm (6–20 in). The leaves are linear in shape, semi-circular in cross-section, 8–20 mm (0.3–0.8 in) long, 2–3 mm (0.08–0.1 in) wide with a pointed end and covered with short hairs.The flowers are scented, arranged in corymb-like groups on the ends of the branches, each flower on an erect stalk 10–16 mm (0.4–0.6 in) long. The sepals are spreading, bright yellow, about 4 mm (0.2 in) long with 11 or 12 feathery lobes. The petals are 3–4 mm (0.1–0.2 in) long, egg-shaped to almost round and deeply lobed, bright yellow at first but turning red as they age. The staminodes are narrow, tapering and deeply divided into narrow, pointed lobes. The style is about 5 mm (0.2 in), straight or slightly curved and glabrous. Flowering time is from September to October.",
"Taxonomy and naming": "Verticordia laciniata was first formally described by Alex George in 1991 from specimens collected near Walkaway and the description was published in Nuytsia. The specific epithet (laciniata) is derived from the Latin word lacinia meaning \"the fringe or lappet on the border of a garment\", referring to the fringed staminodes.George placed this species in subgenus Chrysoma, section Jugata along with V. chrysanthella, V. chrysantha, V. galeata, V. brevifolia, V. coronata and V. amphigia.",
"Distribution and habitat": "This verticordia grows in sand, loam and clay, often with other species of verticordia in heath and shrubland. It occurs in an area between Walkaway, the Coomallo Important Bird Area, Three Springs and Coorow in the Avon Wheatbelt and Geraldton Sandplains biogeographic regions.",
"Conservation": "Verticordia laciniata is classified as \"Not Threatened\" by the Western Australian Government Department of Parks and Wildlife.",
"Use in horticulture": "This verticordia is described as \"a beautiful slender or bushy shrub with brilliant honey-perfumed flowers\". It is difficult to propagate and only a few have been grown in gardens. It has usually been grown from cuttings and those that have been established appear to prefer a sunny position.\n\n\n== References =="
}
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{"dta.poem.23580": {"metadata": {"author": {"name": "Hoffmann von Fallersleben, August Heinrich", "birth": "N.A.", "death": "N.A."}, "title": "Licht und Schatten.", "genre": "Lyrik", "period": "N.A.", "pub_year": "1840", "urn": "urn:nbn:de:kobv:b4-200905192626", "language": ["de:0.99"], "booktitle": "N.A."}, "poem": {"stanza.1": {"line.1": {"text": "Freilich, Luthers Zeiten hatten", "tokens": ["Frei\u00b7lich", ",", "Lu\u00b7thers", "Zei\u00b7ten", "hat\u00b7ten"], "token_info": ["word", "punct", "word", "word", "word"], "pos": ["ADV", "$,", "ADJA", "NN", "VAFIN"], "meter": "+-+-+-+-", "measure": "trochaic.tetra"}, "line.2": {"text": "Schatten mehr, viel mehr als Licht,", "tokens": ["Schat\u00b7ten", "mehr", ",", "viel", "mehr", "als", "Licht", ","], "token_info": ["word", "word", "punct", "word", "word", "word", "word", "punct"], "pos": ["NN", "ADV", "$,", "ADV", "ADV", "KOUS", "NN", "$,"], "meter": "+--+--+", "measure": "dactylic.tri"}, "line.3": {"text": "Und man lie\u00df der Welt 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"body": "@jorisvandenbossche can you help me with more information about the failed test below?\r\n\r\n"
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"body": "@wandersoncferreira you can ignore the AppVeyor error, that is a problem on our end unrelated to this PR. Travis did pass."
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"body": "## [Current coverage](https://codecov.io/gh/pandas-dev/pandas/pull/14801?src=pr) is 85.28% (diff: 100%)\n> Merging [#14801](https://codecov.io/gh/pandas-dev/pandas/pull/14801?src=pr) into [master](https://codecov.io/gh/pandas-dev/pandas/branch/master?src=pr) will increase coverage by **<.01%**\n\n```diff\n@@ master #14801 diff @@\n==========================================\n Files 144 144 \n Lines 50947 50968 +21 \n Methods 0 0 \n Messages 0 0 \n Branches 0 0 \n==========================================\n+ Hits 43445 43467 +22 \n+ Misses 7502 7501 -1 \n Partials 0 0 \n```\n\n> Powered by [Codecov](https://codecov.io?src=pr). Last update [5d0e157...b0fa254](https://codecov.io/gh/pandas-dev/pandas/compare/5d0e15716c5466e3a12691fb6c257734396ca451...b0fa25439669ad801ccc33b7035c80fc1f2b3ba8?src=pr)"
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"body": "@jreback thanks for your comments. Let me know if I can make it even better."
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{"brief":"march","long":"<i>Meaning:</i> a \"march\"; (concretely) an (ornamental) \"ankle-chain\".<br/><i>Usage:</i> going, ornament of the legs.<br/><i>Source:</i> feminine of \"H6806\";"}
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[
{
"Author": "amigo30143",
"Title": "[商品] 全家廣式蓮蓉小月餅",
"Score": "20",
"Content": " 出公差在外地，為了過過中秋癮就買了= = 價格，小廣35元還可以接受~ 包裝長這樣: 用湯匙挖下去，餅皮就碎了\"Orz (如果餅皮夠有彈性 會很有嚼勁 湯匙挖下去不會碎或散) 吃起來餅皮沒彈性，口感就是碎碎的，幾乎沒有存在感， 斷面秀: (上兩張比較接近實體顏色 這張沒開閃光) 重點的蓮蓉內餡很多~~沒有偷工減料， 但跟傳統餅店賣的蓮蓉月餅差很多，吃起來不像蓮蓉， 口感粗粗的，不綿密，也不甜，沒有蓮蓉的香氣 建議若要吃傳統的廣式月餅還是去餅店買比較好~ 感謝收看!"
}
] |
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},
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},
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"Wirtschaft",
"Neue Bundesländer"
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"Rohstoffgewinnung",
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"Umweltschutz",
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],
"ABSTRAKT": "Beseitigung der unterschiedlichen Zuordnung der mineralischen Rohstoffe als grundeigene bzw. bergfreie Bodenschätze nach dem Bundesberggesetz in den neuen und alten Bundesländern, Beteiligung der Kommunen an der Entscheidung über einen beabsichtigten Rohstoffabbau, kein Unterlaufen des Schwellenwerts für die Durchführung einer Umweltverträglichkeitsprüfung bei betriebsplanpflichtigen Vorhaben im Tagebau durch Vorlage von Betriebsplänen für räumliche Teilabschnitte "
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},
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},
{
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},
{
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},
{
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}
]
}
]
}
}
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{
"description": "testing: fix a goroutine leak in threadRing stresstest\n\nFixes issue 5527.",
"cc": [
"golang-dev@googlegroups.com",
"dvyukov@google.com"
],
"reviewers": [
"dave@cheney.net",
"r@golang.org"
],
"messages": [
{
"sender": "robryk@gmail.com",
"recipients": [
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],
"text": "After running\n\nGOMAXPROCS=2 ./stress -exec=false -maps=false -net=false -parsego=false\n\nfor half an hour, the virtual memory allocation was constant at about 400M and there were 79 goroutines alive.",
"disapproval": false,
"date": "2013-06-03 01:51:20.401010",
"approval": false
},
{
"sender": "robryk@gmail.com",
"recipients": [
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],
"text": "Hello golang-dev@googlegroups.com,\n\nI'd like you to review this change to\nhttps://code.google.com/p/go/",
"disapproval": false,
"date": "2013-06-03 01:51:45.809300",
"approval": false
},
{
"sender": "dvyukov@google.com",
"recipients": [
"robryk@gmail.com",
"golang-dev@googlegroups.com",
"dvyukov@google.com",
"reply@codereview-hr.appspotmail.com"
],
"text": "LGTM",
"disapproval": false,
"date": "2013-06-03 04:48:18.254150",
"approval": true
},
{
"sender": "bradfitz@golang.org",
"recipients": [
"robryk@gmail.com",
"golang-dev@googlegroups.com",
"dvyukov@google.com",
"reply@codereview-hr.appspotmail.com"
],
"text": "*** Submitted as https://code.google.com/p/go/source/detail?r=bc2993c5834f ***\n\ntest/stress: fix a goroutine leak in threadRing stresstest\n\nFixes issue 5527\n\nR=golang-dev, dvyukov\nCC=golang-dev\nhttps://codereview.appspot.com/9955043\n\nCommitter: Brad Fitzpatrick <bradfitz@golang.org>",
"disapproval": false,
"date": "2013-06-03 14:07:42.935010",
"approval": false
},
{
"sender": "dave@cheney.net",
"recipients": [
"reply@codereview-hr.appspotmail.com"
],
"text": "Any chance of getting this merged to the 1.1 branch?\r\n\r\n\r\n\r\nOn 04/06/2013, at 0:07, bradfitz@golang.org wrote:\r\n\r\n> *** Submitted as\r\n> https://code.google.com/p/go/source/detail?r=bc2993c5834f ***\r\n> \r\n> test/stress: fix a goroutine leak in threadRing stresstest\r\n> \r\n> Fixes issue 5527\r\n> \r\n> R=golang-dev, dvyukov\r\n> CC=golang-dev\r\n> https://codereview.appspot.com/9955043\r\n> \r\n> Committer: Brad Fitzpatrick <bradfitz@golang.org>\r\n> \r\n> \r\n> https://codereview.appspot.com/9955043/\r\n> \r\n> -- \r\n> \r\n> ---You received this message because you are subscribed to the Google Groups \"golang-dev\" group.\r\n> To unsubscribe from this group and stop receiving emails from it, send an email to golang-dev+unsubscribe@googlegroups.com.\r\n> For more options, visit https://groups.google.com/groups/opt_out.\r\n> \r\n> \r\n",
"disapproval": false,
"date": "2013-06-05 03:35:58.818980",
"approval": false
},
{
"sender": "r@golang.org",
"recipients": [
"reply@codereview-hr.appspotmail.com"
],
"text": "A leak in a test doesn't seem like a critical fix to me. We'd like to\r\nkeep the changes to the branch to a minimum.\r\n\r\n-rob\r\n",
"disapproval": false,
"date": "2013-06-05 03:40:14.275880",
"approval": false
},
{
"sender": "dave@cheney.net",
"recipients": [
"reply@codereview-hr.appspotmail.com"
],
"text": "Not a problem, I'll patch this in manually when testing the branch. \r\n\r\n\r\n\r\nOn 05/06/2013, at 13:39, Rob Pike <r@golang.org> wrote:\r\n\r\n> A leak in a test doesn't seem like a critical fix to me. We'd like to\r\n> keep the changes to the branch to a minimum.\r\n> \r\n> -rob\r\n",
"disapproval": false,
"date": "2013-06-05 03:44:09.603820",
"approval": false
}
],
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"private": false,
"base_url": "",
"owner": "robryk",
"subject": "code review 9955043: testing: fix a goroutine leak in threadRing stresstest",
"created": "2013-06-02 23:38:57.696560",
"patchsets": [
1,
2001,
6001
],
"modified": "2013-06-05 03:44:09.661540",
"closed": true,
"issue": 9955043
} |
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"body": "Can you give us a replay?\n"
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"body": "Yeah where can I upload it? \n\nEDIT: Here is a replay: [link](http://64hdb.mine.nu:5534/mIRROR/ora_replays/OpenRA-2015-11-11T142852Z.orarep)\n\nIts this war factory at 14:10 watch it, Tesla Tank comes out and then door goes nuts.\n\n"
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"body": "This bug is still present in Release 20160508.\nReplay: http://filebin.net/2fmwk2henb/OpenRA-2016-05-11T133940Z.orarep\n\n(upper left corner, greenish Normal AI's War factory **at ~12:06**) \n"
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"External links": " Media related to Lilium kelloggii at Wikimedia Commons\n\nJepson Manual Treatment\nUnited States Department of Agriculture Plants Profile\nCalphotos Photo gallery"
}
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{
"name": "digital-collections-style-guide",
"version": "1.0.0",
"description": "A workshop repo to design and develop the details of the digital collections front-end. ",
"main": "index.js",
"dependencies": {},
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"scripts": {
"test": "echo \"Error: no test specified\" && exit 1",
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"develop": "npx @11ty/eleventy --serve",
"start": "npm run develop",
"build-xml": "./samples/scripts/transform-xml-qui.sh && ./samples/scripts/transform-qui-qbat.sh",
"watch-xml": "find xml xsl qui -type f | entr -p ./scripts/transform-branch.sh /_"
},
"repository": {
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},
"author": "",
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"url": "https://github.com/mlibrary/digital-collections-style-guide/issues"
},
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}
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{
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"AKTUELLER_STAND": "Noch nicht beantwortet",
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"GESTA_ORDNUNGSNUMMER": "",
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"Flugsicherung",
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],
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},
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"VORGANGSPOSITION": {
"ZUORDNUNG": "BT",
"URHEBER": "Mündliche Frage ",
"FUNDSTELLE": "02.11.2018 - BT-Drucksache 19/5439, Nr. 18",
"FUNDSTELLE_LINK": "http://dipbt.bundestag.de:80/dip21/btd/19/054/1905439.pdf",
"PERSOENLICHER_URHEBER": {
"VORNAME": "Christian",
"NACHNAME": "Jung",
"FUNKTION": "MdB",
"FRAKTION": "FDP",
"AKTIVITAETSART": "Frage"
}
}
}
}
|
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[
{
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{"Name":"MYSN","perma":"mysn","BasicInfo":{"funded":"2015-02-01","isClosed":false,"closed":null,"short":"MYSN, the “mobile youth sports network”, is a powerful new advertising platform."},"FundingRounds":[{"funding_type":"debt_financing","series":null,"announcedDate":"2015-02-16","moneyRaised":30000}],"Acquisitions":[],"AcquiredBy":null,"IPO":null,"Investments":[],"Products":[],"ProductsPermas":[],"CurrentTeam":[{"title":"Chief Executive Officer","started":null,"ended":null,"firstName":"Harry R","lastName":"Soza"},{"title":"Chief Financial Officer","started":null,"ended":null,"firstName":"Dan","lastName":"White"},{"title":"Director, Business Development","started":null,"ended":null,"firstName":"Steve","lastName":"Fields"}],"PastTeam":[]}
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{"comment": "0", "idNoticia": "1076", "tags": ["AÉCIO NEVES", "CANDIDATO", "DATAFOLHA", "DILMA ROUSSEFF", "DISPUTA ELEITORAL", "EDUARDO CAMPOS", "ELEIÇÃO PRESIDENCIAL", "LUIZ INÁCIO LULA DA SILVA", "MARINA SILVA", "NORDESTE", "PERNAMBUCO", "PETROBRÁS", "PSB", "PSDB"], "url": "http://www.valor.com.br/politica/3507470/caem-popularidade-e-intencao-de-votos-em-dilma ", "autor": " Maíra Magro e Paula Cleto | De Brasília", "titulo": "Caem popularidade e intenção de votos em Dilma", "corpo": "A presidente Dilma Rousseff perdeu seis pontos na mais recente pesquisa de intenção de votos para a eleição presidencial feita pelo Datafolha, divulgada no fim de semana. Ela passou de 44%, em fevereiro, para 38% no começo de abril, no cenário eleitoral mais provável. O instituto atribui a queda a um pessimismo crescente com a economia e um forte desejo de mudança. A pesquisa mostra que 65% da população prevê alta da inflação, e 45% um crescimento do desemprego. Mesmo assim, Dilma ainda é a pré-candidata com melhor desempenho na disputa eleitoral. Ela seria reeleita no primeiro turno, com 38% dos votos, em uma simulação com seus principais adversários, Aécio Neves (PSDB) e Eduardo Campos (PSB). Nenhum dos dois chegou a subir nas intenções de voto desde os dias 19 e 20 de fevereiro, data do levantamento anterior, até os dias 2 e 3 de abril, quando foi feita a sondagem divulgada ontem. Aécio manteve-se com 16% das intenções de voto e Campos subiu dentro da margem de erro (dois pontos percentuais), de 9% para 10%. Os candidatos de partidos nanicos somaram 6% das intenções. Nos cenários testados pelo Datafolha, Dilma só precisaria disputar um segundo turno se Marina Silva (PSB) fosse sua adversária, substituindo Eduardo Campos como candidata a presidente (ela é atual candidata a vice na chapa de Campos). Nessa simulação, Marina passou de 23% para 27% das intenções de voto, ficando 12 pontos atrás de Dilma. Líderes do PSDB e do PSB comemoraram a pesquisa, atribuindo a queda de Dilma às denúncias envolvendo a Petrobras e aos resultados da economia. Quanto à dificuldade de Aécio e Campos engrenarem nas intenções de voto, aliados justificaram que eles \"ainda não estão em campanha\", ao contrário do que ocorreria com a presidente. Também de acordo com o Datafolha, Dilma teve melhor desempenho na Região Nordeste, onde recebeu 54% das intenções de voto. Seu ponto fraco é a fatia da população com renda familiar superior a 10 salários mínimos, na qual tem apenas 20% das preferências. Já Aécio Neves está mais bem cotado nesse estrato, com 34% das preferências dos entrevistados. Eduardo Campos tem contra si a menor popularidade entre os três. Dos consultados pelo Datafolha, 42% disseram não conhecer o ex-governador de Pernambuco. Apenas 1% não conhece Dilma Rousseff e 25% não sabem quem é Aécio Neves. Quanto ao grau de rejeição, Dilma, Aécio e Campos ficaram com o mesmo percentual: 33%. Marina teve 21% e o ex-presidente Luiz Inácio Lula da Silva, 19%. Outro componente da pesquisa é a avaliação do governo Dilma, que caiu cinco pontos. Os que consideram o governo ótimo ou bom passaram de 41% para 36%. Outros 25% veem sua gestão como ruim ou péssima - o mesmo índice de junho passado, quando eclodiram protestos de rua em todo o país. Para 39%, o governo é \"regular\". Segundo o Datafolha, 63% dos brasileiros acham que as realizações de Dilma estão aquém do esperado. Além disso, 72% dos 2.637 entrevistados querem que as ações do próximo presidente sejam diferentes das de Dilma. Questionados sobre qual dos candidatos listados seria o mais preparado para fazer mudanças, 32% apontaram Lula, e 17% indicaram Marina Silva. A própria Dilma foi citada por 16%. Aécio foi apontado por 13% e Eduardo Campos, por 7%.", "data": "2014-04-07 05:00:00"} |
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{"handles":"aggarwalvipul47;"} |
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{"value": 2681951, "isPrime": true},
{"value": 2681969, "isPrime": true},
{"value": 2681989, "isPrime": true},
{"value": 2681993, "isPrime": true}
]
|
[
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{"value": 431933, "isPrime": true},
{"value": 431947, "isPrime": true},
{"value": 431983, "isPrime": true},
{"value": 431993, "isPrime": true}
]
|
{
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"highest_price": 1875.0,
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"last_traded_price": 1875.0,
"lowest_price": 1710.0,
"trade_volume": 103460.0,
"unix_time": 1463788800
} |
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post_cb({"36635702": {"Id": "36635702", "PostTypeId": "2", "Body": "<p>The standard has a special rule for this case.</p>\n<blockquote>\n<p id=\"so_36635372_36635702_0\">When a <em>using-declaration</em> brings names from a base class into a derived class scope, member functions and\n member function templates in the derived class override and/or hide member functions and member function\n templates with the same name, parameter-type-list (8.3.5), cv-qualification, and <em>ref-qualifier</em> (if any) in a\n base class (rather than conflicting).</p>\n</blockquote>\n<p>([namespace.udecl]/15)</p>\n<p>Note that as usual, you can force <code>Base::fun</code> to be called by doing <code>d.Base::fun()</code>.</p>\n", "LastActivityDate": "2016-04-14T23:20:26.167", "CommentCount": "0", "CreationDate": "2016-04-14T23:20:26.167", "ParentId": "36635372", "Score": "3", "OwnerUserId": "481267"}, "bq_ids": {"n4140": {"so_36635372_36635740_0": {"length": 11, "quality": 0.55, "section_id": 7003}, "so_36635372_36635702_0": {"length": 35, "quality": 0.9722222222222222, "section_id": 5504}}, "n3337": {"so_36635372_36635740_0": {"length": 11, "quality": 0.55, "section_id": 6749}, "so_36635372_36635702_0": {"length": 35, "quality": 0.9722222222222222, "section_id": 5290}}, "n4659": {"so_36635372_36635740_0": {"length": 11, "quality": 0.55, "section_id": 8500}, "so_36635372_36635702_0": {"length": 32, "quality": 0.8888888888888888, "section_id": 6938}}}, "36635740": {"Id": "36635740", "PostTypeId": "2", "Body": "<p>The link you're referencing is for <code>namespace</code>'s, you should instead refer to the <a href=\"http://en.cppreference.com/w/cpp/language/using_declaration\" rel=\"nofollow\"><code>class</code> using-declaration</a> where it states:</p>\n<blockquote>\n<p id=\"so_36635372_36635740_0\">If the derived class already has a member with the same name, parameter list, and qualifications, the derived class member hides or overrides (doesn't conflict with) the member that is introduced from the base class. </p>\n</blockquote>\n<p>In the case of your posted code, <code>void fun()</code> in <code>Base</code> is hidden by <code>void fun()</code> in <code>Derived</code>, so no, they're not both \"visible\", unless you are explicit when you call <code>fun</code>, example:</p>\n<pre><code>class Base { \n public:\n void fun() { std::cout << \"base\" << std::endl; }\n};\n\nclass Derived : public Base { \n public:\n using Base::fun;\n void fun() { std::cout << \"derived\" << std::endl; }\n};\n\nDerived d;\nd.fun(); // name lookup calls Derived::fun\nd.Base::fun(); // explicitly call Base::fun\n</code></pre>\n<p>Additionally, since you've publicly derived from <code>Base</code>, strictly speaking, you don't need the <code>using</code> declaration; you would in the instance that <code>void fun()</code> were <code>protected</code> in <code>Base</code> or you <code>private</code>/<code>protected</code>'ly inherited from <code>Base</code>, example:</p>\n<pre><code>#include <iostream>\n\nclass Base {\n public:\n void fun() { std::cout << \"base\" << std::endl; }\n protected:\n void fun2() { std::cout << \"base2\" << std::endl; }\n};\n\n// class default is private\nclass Private : Base {\n public:\n // fun() won't be accessible since private inheritance and no using\n // fun2 can now be accessed directly\n using Base::fun2;\n};\n\nclass Public : public Base {\n public:\n // fun is already public\n using Base::fun2; // bring into scope\n};\n\nclass Derived : public Base {\n public:\n using Base::fun;\n using Base::fun2;\n\n // overriden method fun, no conflict, choose this method if type is Derived\n void fun() { std::cout << \"derived\" << std::endl; }\n};\n\nint main(int argc, char* argv[])\n{\n Private p;\n Public u;\n Derived d;\n\n // generates a compiler error since Base is privately inherited\n //p.fun();\n p.fun2(); // OK, output: base2\n\n u.fun(); // OK, output: base\n u.fun2(); // OK, output: base2\n\n // use Derived::fun since override\n d.fun(); // OK, output: derived\n d.Base::fun(); // OK, output: base\n d.fun2(); // OK, output: base2\n\n return 0;\n}\n</code></pre>\n<p>Hope that can help</p>\n", "LastActivityDate": "2016-04-14T23:24:09.850", "CommentCount": "0", "CreationDate": "2016-04-14T23:24:09.850", "ParentId": "36635372", "Score": "0", "OwnerUserId": "1152524"}, "36635372": {"ViewCount": "55", "Body": "<p>Basically, my question is related to name lookup and <code>using</code> declaration (<a href=\"http://en.cppreference.com/w/cpp/language/namespace\" rel=\"nofollow\">http://en.cppreference.com/w/cpp/language/namespace</a>).<br>\nSuppose we have the following (definitely stupid) codes: </br></p>\n<pre><code>class Base { \npublic:\n void fun()\n {std::cout << \"Base fun\" << std::endl;}\n};\n\nclass Derived : public Base { \npublic:\n // Here both names \"fun\" are visible or not?\n using Base::fun;//let's call this func_1\n\n void fun() //let's call this func_2\n {\n std::cout << \"Derived fun\" << std::endl;\n }\n};\n\nDerived d;\nd.fun(); // This resolves to func_2, why?\n</code></pre>\n<p>Therefore, my understand is now we should have <strong>both</strong> names visible, and then for name lookup, there should be some ambiguity. But actually it is not. What is the reason or in other words, do I misunderstand some concepts?</p>\n", "Title": "effects of using declaration on name lookup for two exactly same names", "CreationDate": "2016-04-14T22:51:36.280", "LastActivityDate": "2016-04-14T23:24:09.850", "CommentCount": "1", "LastEditDate": "2016-04-14T22:57:00.167", "PostTypeId": "1", "LastEditorUserId": "3959454", "Id": "36635372", "Score": "0", "OwnerUserId": "5754243", "Tags": "<c++><name-lookup><using-declaration>", "AnswerCount": "2"}}); |
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"case_name": "Mason v. Matilda",
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"judges": "Johnson",
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"date_filed": "1827-03-16",
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"html_lawbox": "<div>\n<center><b>25 U.S. 590 (____)</b></center>\n<center><b>12 Wheat. 590</b></center>\n<center><h1>MASON and Another, Plaintiffs in Error,<br>\nagainst<br>\nMATILDA and Others, Defendants in Error.</h1></center>\n<center><p><b>Supreme Court of United States.</b></p></center>\n<center></center>\n<p><span class=\"star-pagination\">*591</span> This cause was argued by Mr. Sampson and Mr. Lear for the plaintiffs in error, and by Mr. Jones and Mr. Key for the defendants in error.</p>\n<p>Mr. Justice JOHNSON delivered the opinion of the Court.</p>\n<p>This cause comes up on a bill of exceptions from the Court held for Washington county, District of Columbia, in which Matilda, a negress, brought suit in behalf of herself and her three children, to receive their freedom.</p>\n<p>The material facts in the cause are these: One James Craik, through whom the plaintiffs in this Court make title, some time in the year 1792 brought Matilda from the State of Maryland into Fairfax county in Virginia, and there settled and resided until his death, in all about two and twenty years.</p>\n<p>During this time, the three children of Matilda were born, and the whole continued to be held by him in slavery during his life, and at his death were bequeathed to his wife, who bequeathed them to the wives of Moer and Mason.</p>\n<p>The whole time which elapsed from the bringing of Matilda into Virginia to the commencement of this suit, was thirty years.</p>\n<p>By the laws of Virginia, a slave brought into that State in 1792, became free after the lapse of one year; but to the act on this subject is subjoined a proviso, that it shall not extend to \"those who may be inclined to remove from any of the United States, and become citizens of this State, if within sixty days after such removal, he or she shall take the following oath before some justice of the peace of the commonwealth,\" and then the oath is set out in extenso.</p>\n<p>On the trial, the defendants below could not produce positive testimony that the oath had been taken according to law; but after proving that the magistrates of the county at the time of Matilda's removal, were all dead, and the continued possession of the family from that time to the institution of the suit, they contended that the cause should go to the jury, under a charge that, from the circumstances so given in evidence, the jury might presume that the oath had been taken in the prescribed time.</p>\n<p><span class=\"star-pagination\">*592</span> This the Court refused, and charged the jury in terms purporting the contrary doctrine, upon which the jury found a verdict for the plaintiffs below.</p>\n<p>In the argument, two questions have been examined: 1st. Whether such a presumption might legally be raised from length of time and circumstances? 2. Whether it could be raised, as against the children of Matilda, who, during the greatest part of the time, had been in a state of infancy?</p>\n<p>It is a relief to us to find that there has been an express adjudication on both these points. The case arises under a Virginia statute, and, in the Court of Appeals in that State, it appears that both questions arose in the case of Abraham v. Matthews, (6 Mum. 159.) and were decided in favour of the master of the slave. The Court, in that case, decides, that the fact of having taken the oath required, and in the time required, may be presumed after a lapse of twenty years, accompanied with possession. The language of the Court is, \"that it may be presumed so as to throw the onus probandi on the opposite party;\" and this has been considered in argument as an absurdity. In its literal sense it is an absurdity, but in the sense of the Court it is far otherwise; it can only mean that the presumption must be repelled by conflicting evidence, or the jury may legally found their verdict upon it.</p>\n<p>The infancy of Abraham was also insisted upon in that case as a circumstance to repel the presumption, but overruled. And that case was a stronger one on the effect of infancy than the present; for here the rule \"partus sequitur ventram\" must take effect. The three children of Matilda claim their freedom on the supposed emancipation of their mother; but their mother did not, and could not, set up the circumstance of infancy in herself.</p>\n<p>It has been supposed that the case of Garnett v. Sum and Phillis, (5 Mum. 542.) decided in the same Court the year before that of Abraham, conflicts with the latter, and leaves the law unsettled.</p>\n<p>If there was such conflict, it is obvious that the latter decision is the superior authority; yet we admit that such incongruity, if it existed, would sanction this Court in hesitating on the question whether the law was settled.</p>\n<p><span class=\"star-pagination\">*593</span> But there is no inconsistency between the two cases; the same principle is admitted in the first, and asserted in the last.</p>\n<p>The instruction moved for in the case of Sam and Phillis was, \"that the master, in order to entitle himself to the benefit of the proviso, must show that he had taken the oath prescribed and required by law.\"</p>\n<p>Now, although upon the face of it this would seem to import positive proof, yet the Court take a different view of its meaning; for they observe \"that the right of freedom prima facie acquired, could only be obviated by evidence adduced to show, or by circumstances authorizing a presumption, that such an oath had been taken, and that the terms of the instruction asked, in that case, were broad enough to include the latter description of evidence as well as the former.\"</p>\n<p>This contains a distinct admission, that the master is not restricted to positive proof, and that a presumption of the material fact, that of the oath, resulting from circumstances, may be equivalent to positive proof.</p>\n<p>It has been argued that this presumption should be repelled by the ignorance, impotence, and continued state of duress in which the plaintiffs below must necessarily have continued from their state of bondage. But this also must have been duly considered by the learned judges of the Virginia bench, since the fact equally existed in the cases which were before them.</p>\n<p>Practically, we know that they seldom want counsellors or aid of any kind, and that the leaning of Courts and juries is very much in their favour. Where any reasonable grounds can be laid hold of to sustain a verdict in their behalf, there is reason to believe that, on questions of right, considerations of every kind in favour of freedom will always have, at least, their full weight. On the other hand, the natural repugnance of man at remaining in that state is a consideration of great weight in sustaining the presumption from lapse of time.</p>\n<p>We think, therefore, that both the points made in argument have been decided. We are also satisfied that the decisions <span class=\"star-pagination\">*594</span> of the Court are in perfect analogy with general principles, in the application of prescription and presumptions from length of time, and continued acquiescence of the party whose rights are implicated.</p>\n<p>We do not deem it necessary to corroborate the Virginia decisions by comparing them with the authorities on this subject, as we are in the habit of regarding with the highest respect the decisions of the State Courts upon causes arising under their own statutes. But any one desirous of pursuing the inquiry, will find the law on this subject very well collected and digested in Mr. Starkie's 3d vol. of his Treatise on Evidence, and the 1225th page of Mr. Metcalf's edition.</p>\n<p>Judgment reversed, and venire facias de novo awarded</p>\n</div>",
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"html_with_citations": "<div>\n<center><b><span class=\"citation no-link\"><span class=\"volume\">25</span> <span class=\"reporter\">U.S.</span> <span class=\"page\">590</span></span> (____)</b></center>\n<center><b><span class=\"citation no-link\"><span class=\"volume\">12</span> <span class=\"reporter\">Wheat.</span> <span class=\"page\">590</span></span></b></center>\n<center><h1>MASON and Another, Plaintiffs in Error,<br>\nagainst<br>\nMATILDA and Others, Defendants in Error.</h1></center>\n<center><p><b>Supreme Court of United States.</b></p></center>\n<center></center>\n<p><span class=\"star-pagination\">*591</span> This cause was argued by Mr. Sampson and Mr. Lear for the plaintiffs in error, and by Mr. Jones and Mr. Key for the defendants in error.</p>\n<p>Mr. Justice JOHNSON delivered the opinion of the Court.</p>\n<p>This cause comes up on a bill of exceptions from the Court held for Washington county, District of Columbia, in which Matilda, a negress, brought suit in behalf of herself and her three children, to receive their freedom.</p>\n<p>The material facts in the cause are these: One James Craik, through whom the plaintiffs in this Court make title, some time in the year 1792 brought Matilda from the State of Maryland into Fairfax county in Virginia, and there settled and resided until his death, in all about two and twenty years.</p>\n<p>During this time, the three children of Matilda were born, and the whole continued to be held by him in slavery during his life, and at his death were bequeathed to his wife, who bequeathed them to the wives of Moer and Mason.</p>\n<p>The whole time which elapsed from the bringing of Matilda into Virginia to the commencement of this suit, was thirty years.</p>\n<p>By the laws of Virginia, a slave brought into that State in 1792, became free after the lapse of one year; but to the act on this subject is subjoined a proviso, that it shall not extend to \"those who may be inclined to remove from any of the United States, and become citizens of this State, if within sixty days after such removal, he or she shall take the following oath before some justice of the peace of the commonwealth,\" and then the oath is set out in extenso.</p>\n<p>On the trial, the defendants below could not produce positive testimony that the oath had been taken according to law; but after proving that the magistrates of the county at the time of Matilda's removal, were all dead, and the continued possession of the family from that time to the institution of the suit, they contended that the cause should go to the jury, under a charge that, from the circumstances so given in evidence, the jury might presume that the oath had been taken in the prescribed time.</p>\n<p><span class=\"star-pagination\">*592</span> This the Court refused, and charged the jury in terms purporting the contrary doctrine, upon which the jury found a verdict for the plaintiffs below.</p>\n<p>In the argument, two questions have been examined: 1st. Whether such a presumption might legally be raised from length of time and circumstances? 2. Whether it could be raised, as against the children of Matilda, who, during the greatest part of the time, had been in a state of infancy?</p>\n<p>It is a relief to us to find that there has been an express adjudication on both these points. The case arises under a Virginia statute, and, in the Court of Appeals in that State, it appears that both questions arose in the case of Abraham v. Matthews, (6 Mum. 159.) and were decided in favour of the master of the slave. The Court, in that case, decides, that the fact of having taken the oath required, and in the time required, may be presumed after a lapse of twenty years, accompanied with possession. The language of the Court is, \"that it may be presumed so as to throw the onus probandi on the opposite party;\" and this has been considered in argument as an absurdity. In its literal sense it is an absurdity, but in the sense of the Court it is far otherwise; it can only mean that the presumption must be repelled by conflicting evidence, or the jury may legally found their verdict upon it.</p>\n<p>The infancy of Abraham was also insisted upon in that case as a circumstance to repel the presumption, but overruled. And that case was a stronger one on the effect of infancy than the present; for here the rule \"partus sequitur ventram\" must take effect. The three children of Matilda claim their freedom on the supposed emancipation of their mother; but their mother did not, and could not, set up the circumstance of infancy in herself.</p>\n<p>It has been supposed that the case of Garnett v. Sum and Phillis, (5 Mum. 542.) decided in the same Court the year before that of Abraham, conflicts with the latter, and leaves the law unsettled.</p>\n<p>If there was such conflict, it is obvious that the latter decision is the superior authority; yet we admit that such incongruity, if it existed, would sanction this Court in hesitating on the question whether the law was settled.</p>\n<p><span class=\"star-pagination\">*593</span> But there is no inconsistency between the two cases; the same principle is admitted in the first, and asserted in the last.</p>\n<p>The instruction moved for in the case of Sam and Phillis was, \"that the master, in order to entitle himself to the benefit of the proviso, must show that he had taken the oath prescribed and required by law.\"</p>\n<p>Now, although upon the face of it this would seem to import positive proof, yet the Court take a different view of its meaning; for they observe \"that the right of freedom prima facie acquired, could only be obviated by evidence adduced to show, or by circumstances authorizing a presumption, that such an oath had been taken, and that the terms of the instruction asked, in that case, were broad enough to include the latter description of evidence as well as the former.\"</p>\n<p>This contains a distinct admission, that the master is not restricted to positive proof, and that a presumption of the material fact, that of the oath, resulting from circumstances, may be equivalent to positive proof.</p>\n<p>It has been argued that this presumption should be repelled by the ignorance, impotence, and continued state of duress in which the plaintiffs below must necessarily have continued from their state of bondage. But this also must have been duly considered by the learned judges of the Virginia bench, since the fact equally existed in the cases which were before them.</p>\n<p>Practically, we know that they seldom want counsellors or aid of any kind, and that the leaning of Courts and juries is very much in their favour. Where any reasonable grounds can be laid hold of to sustain a verdict in their behalf, there is reason to believe that, on questions of right, considerations of every kind in favour of freedom will always have, at least, their full weight. On the other hand, the natural repugnance of man at remaining in that state is a consideration of great weight in sustaining the presumption from lapse of time.</p>\n<p>We think, therefore, that both the points made in argument have been decided. We are also satisfied that the decisions <span class=\"star-pagination\">*594</span> of the Court are in perfect analogy with general principles, in the application of prescription and presumptions from length of time, and continued acquiescence of the party whose rights are implicated.</p>\n<p>We do not deem it necessary to corroborate the Virginia decisions by comparing them with the authorities on this subject, as we are in the habit of regarding with the highest respect the decisions of the State Courts upon causes arising under their own statutes. But any one desirous of pursuing the inquiry, will find the law on this subject very well collected and digested in Mr. Starkie's 3d vol. of his Treatise on Evidence, and the 1225th page of Mr. Metcalf's edition.</p>\n<p>Judgment reversed, and venire facias de novo awarded</p>\n</div>",
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"html": "<p class=\"case_cite\">25 U.S. 590</p>\n <p class=\"case_cite\">6 L.Ed. 738</p>\n <p class=\"case_cite\">12 Wheat. 590</p>\n <p class=\"parties\">MASON and Another, Plaintiffs in Error, <i>against</i> MATILDA<br>and Others, Defendants in Error.</p>\n <p class=\"date\">March 16, 1827</p>\n <div class=\"prelims\">\n <p class=\"center\"><i>March</i> 15<i>th.</i></p>\n <p class=\"indent\">This cause was argued by Mr. <i>Sampson</i> and Mr. <i>Lear</i> for the plaintiffs in error, and by Mr. <i>Jones</i> and Mr. <i>Key</i> for the defendants in error.</p>\n <p class=\"center\"><i>March</i> 16<i>th.</i></p>\n <p class=\"indent\">Mr. Justice JOHNSON delivered the opinion of the Court.</p>\n </div>\n <div class=\"num\" id=\"p1\">\n <span class=\"num\">1</span>\n <p class=\"indent\">This cause comes up on a bill of exceptions from the Court held for Washington county, District of Columbia, in which Matilda, a negress, brought suit in behalf of herself and her three children, to receive their freedom.</p>\n </div>\n <div class=\"num\" id=\"p2\">\n <span class=\"num\">2</span>\n <p class=\"indent\">The material facts in the cause are these: One James Craik, through whom the plaintiffs in this Court make title, some time in the year 1792 brought Matilda from the State of Maryland into Fairfax county in Virginia, and there settled and resided until his death, in all about two and twenty years.</p>\n </div>\n <div class=\"num\" id=\"p3\">\n <span class=\"num\">3</span>\n <p class=\"indent\">During this time, the three children of Matilda were born, and the whole continued to be held by him in slavery during his life, and at his death were bequeathed to his wife, who bequeathed them to the wives of Moer and Mason.</p>\n </div>\n <div class=\"num\" id=\"p4\">\n <span class=\"num\">4</span>\n <p class=\"indent\">The whole time which elapsed from the bringing of Matilda into Virginia to the commencement of this suit, was thirty years.</p>\n </div>\n <div class=\"num\" id=\"p5\">\n <span class=\"num\">5</span>\n <p class=\"indent\">By the laws of Virginia, a slave brought into that State in 1792, became free after the lapse of one year; but to the act on this subject is subjoined a proviso, that it shall not extend to 'those who may be inclined to remove from any of the United States, and become citizens of this State, if within sixty days after such removal, he or she shall take the following oath before some justice of the peace of the commonwealth,' and then the oath is set out <i>in extenso</i>.</p>\n </div>\n <div class=\"num\" id=\"p6\">\n <span class=\"num\">6</span>\n <p class=\"indent\">On the trial, the defendants below could not produce positive testimony that the oath had been taken according to law; but after proving that the magistrates of the county at the time of Matilda's removal, were all dead, and the continued possession of the family from that time to the institution of the suit, they contended that the cause should go to the jury, under a charge that, from the circumstances so given in evidence, the jury might presume that the oath had been taken in the prescribed time.</p>\n </div>\n <div class=\"num\" id=\"p7\">\n <span class=\"num\">7</span>\n <p class=\"indent\">This the Court refused, and charged the jury in terms purporting the contrary doctrine, upon which the jury found a verdict for the plaintiffs below.</p>\n </div>\n <div class=\"num\" id=\"p8\">\n <span class=\"num\">8</span>\n <p class=\"indent\">In the argument, two questions have been examined: lst. Whether such a presumption might legally be raised from length of time and circumstances? 2. Whether it could be raised, as against the children of Matilda, who, during the greatest part of the time, had been in a state of infancy?</p>\n </div>\n <div class=\"num\" id=\"p9\">\n <span class=\"num\">9</span>\n <p class=\"indent\">It is a relief to us to find that there has been an express adjudication on both these points. The case arises under a Virginia statute, and, in the Court of Appeals in that State, it appears that both questions arose in the case of <i>Abraham</i> v. <i>Matthews</i>, (6 <i>Mum.</i> 159.) and were decided in favour of the master of the slave. The Court, in that case, decides, that the fact of having taken the oath required, and in the time required, may be presumed after a lapse of twenty years, accompanied with possession. The language of the Court is, 'that it may be presumed so as to throw the <i>onus probandi</i> on the opposite party;' and this has been considered in argument as an absurdity. In its literal sense it is an absurdity, but in the sense of the Court it is far otherwise; it can only mean that the presumption must be repelled by conflicting evidence, or the jury may legally found their verdict upon it.</p>\n </div>\n <div class=\"num\" id=\"p10\">\n <span class=\"num\">10</span>\n <p class=\"indent\">The infancy of Abraham was also insisted upon in that case as a circumstance to repel the presumption, but overruled. And that case was a stronger one of the effect of infancy than the present; for here the rule '<i>partus sequitur ventram</i>' must take effect. The three children of Matilda claim their freedom on the supposed emancipation of their mother; but their mother did not, and could not, set up the circumstance of infancy in herself.</p>\n </div>\n <div class=\"num\" id=\"p11\">\n <span class=\"num\">11</span>\n <p class=\"indent\">It has been supposed that the case of <i>Garnett</i> v. <i>Sam and Phillis</i>, (5 <i>Mum.</i> 542.) decided in the same Court the year before that of Abraham, conflicts with the latter, and leaves the law unsettled.</p>\n </div>\n <div class=\"num\" id=\"p12\">\n <span class=\"num\">12</span>\n <p class=\"indent\">If there was such conflict, it is obvious that the latter decision is the superior authority; yet we admit that such incongruity, if it existed, would sanction this Court in hesitating on the question whether the law was settled.</p>\n </div>\n <div class=\"num\" id=\"p13\">\n <span class=\"num\">13</span>\n <p class=\"indent\">But there is no inconsistency between the two cases; the same principle is admitted in the first, and asserted in the last.</p>\n </div>\n <div class=\"num\" id=\"p14\">\n <span class=\"num\">14</span>\n <p class=\"indent\">The instruction moved for in the case of <i>Sam</i> and <i>Phillis</i> was, 'that the master, in order to entitle himself to the benefit of the proviso, must show that he had taken the oath prescribed and required by law.'</p>\n </div>\n <div class=\"num\" id=\"p15\">\n <span class=\"num\">15</span>\n <p class=\"indent\">Now, although upon the face of it this would seem to import positive proof, yet the Court take a different view of its meaning; for they observe 'that the right of freedom <i>prima facie</i> acquired, could only be obviated by evidence adduced to show, or by <i>circumstances authorizing a presumption</i>, that such an oath had been taken, and that the terms of the instruction asked, in that case, were broad enough to include the latter description of evidence as well as the former.'</p>\n </div>\n <div class=\"num\" id=\"p16\">\n <span class=\"num\">16</span>\n <p class=\"indent\">This contains a distinct admission, that the master is not restricted to positive proof, and that a presumption of the material fact, that of the oath, resulting from circumstances, may be equivalent to positive proof.</p>\n </div>\n <div class=\"num\" id=\"p17\">\n <span class=\"num\">17</span>\n <p class=\"indent\">It has been argued that this presumption should be repelled by the ignorance, impotence, and continued state of duress in which the plaintiffs below must necessarily have continued from their state of bondage. But this also must have been duly considered by the learned judges of the Virginia bench, since the fact equally existed in the cases which were before them.</p>\n </div>\n <div class=\"num\" id=\"p18\">\n <span class=\"num\">18</span>\n <p class=\"indent\">Practically, we know that they seldom want counsellors or aid of any kind, and that the leaning of Courts and juries is very much in their favour. Where any reasonable grounds can be laid hold of to sustain a verdict in their behalf, there is reason to believe that, on questions of right, considerations of every kind in favour of freedom will always have, at least, their full weight. On the other hand, the natural repugnance of man at remaining in that state is a consideration of great weight in sustaining the presumption from lapse of time.</p>\n </div>\n <div class=\"num\" id=\"p19\">\n <span class=\"num\">19</span>\n <p class=\"indent\">We think, therefore, that both the points made in argument have been decided. We are also satisfied that the decisions of the Court are in perfect analogy with general principles, in the application of prescription and presumptions from length of time, and continued acquiescence of the party whose rights are implicated.</p>\n </div>\n <div class=\"num\" id=\"p20\">\n <span class=\"num\">20</span>\n <p class=\"indent\">We do not deem it necessary to corroborate the Virginia decisions by comparing them with the authorities on this subject, as we are in the habit of regarding with the highest respect the decisions of the State Courts upon causes arising under their own statutes. But any one desirous of pursuing the inquiry, will find the law on this subject very well collected and digested in Mr. <i>Starkie's</i> 3d vol. of his <i>Treatise on Evidence</i>, and the 1225th page of Mr. <i>Metcalf's edition</i>.</p>\n </div>\n <div class=\"num\" id=\"p21\">\n <span class=\"num\">21</span>\n <p class=\"indent\">Judgment reversed, and <i>venire facias de novo</i> awarded</p>\n </div>\n ",
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{"id":240041,"type":1,"name":"Alternative Friends ~淫テリビッチのおま◯こ三昧な性春~","image":"//lain.bgm.tv/pic/cover/m/ef/ed/240041_h4XbR.jpg","rating":{"total":6,"count":{"1":0,"2":0,"3":0,"4":0,"5":3,"6":1,"7":1,"8":0,"9":0,"10":1},"score":6.3},"info":"<li><span>出版社: </span><a href=\"/person/15226\">ジーオーティー</a></li><li><span>价格: </span>￥ 1,080</li><li><span>发售日: </span>2018-04-24</li><li><span>ISBN: </span>4814800819</li><li><span>ISBN-13: </span>978-4814800810</li><li><span>作者: </span>あちゅむち</li>","collection":{"wish":2,"collect":8},"tags":[{"name":"辣妹","count":1},{"name":"円光","count":1},{"name":"成年コミック","count":1},{"name":"褐色","count":1},{"name":"漫画","count":1},{"name":"NTR","count":1},{"name":"巨乳","count":1}],"staff":[{"id":15226,"image":"//lain.bgm.tv/pic/crt/g/10/bb/15226_prsn_7SfmT.jpg","name":"ジーオーティー","desc":"出版社"}]} |
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