that are embellished versions of a bona fide core history. about all we can say for certain is that there were earlier histories but that they are either no longer in our bible or never were in the first place. q. and what is your view of that? a. the bible does cite many books no longer a part of it, such of the writings of various prophets and seers ( e. g. 2 chr. 9 : 29 ; 12 : 15 ), which would be nice to read some day. for now, though, we are limited to what we have got and must make do. q. why, then, do you think this patriarchal code is not mentioned in genesis? a. i can only guess, but since moses was the author or the pentateuch, and since his mission and calling was to reveal yahweh ' s torah to israel, his emphasis would naturally have been in writing the theocratic law of that nation. we find both the patriarchal and noahide codes incorporated in the mosaic torah. q. so what you are saying is that the ten commandments, including some rules about animal sacrifice, were made known to adam from the beginning and were observed by the patriarchs? a. and some other laws too. abraham, for instance, we learn, observed the law of tithing, was himself subject to a high priest ( which meant there must have been a priesthood order ), and participated in a sacred meal with melchizedek that hints of the lord ' s supper which was given millennia later ( gen. 14 : 18 ). the patriarchs were not ignorant, lawless savages but highly cultivated persons in terms of their ethics and morals. they may be said to have been torah - observant just like the israelites though it is our contention at nccg that they actually lived a much higher torah free of the additions given to israel because of their " hard - heartedness " ( mt. 19 : 8 ; mk. 3 : 5 ) ). q. so that it more closely resembled the new covenant torah we observe today? a. in many respects, yes, though it is more complicated than that. as far as i know, the patriarchs observed no festivals akin to those given to israel which came to be celebrated in the light of later historical experience only. circumcision was introduced before the law of moses, at least in abraham ' s time, and was subsequently abolished in the new covenant ( gen. 17 : 10 cp


israel which came to be celebrated in the light of later historical experience only. circumcision was introduced before the law of moses, at least in abraham ' s time, and was subsequently abolished in the new covenant ( gen. 17 : 10 cp. gal. 5 : 2 ). there was a simple system of animal sacrifice ( e. g. gen. 31 : 54 ). q. as far back as adam? a. the book of adam & eve says so, and the fact that our first parents were given animal skins to conceal their nakedness suggests, does it not, that animals had to be killed, and i am inclined to believe that they were not killed gratuitously simply to make clothes ( gen. 3 : 21 ). q. you mean, the skins were from animals offered in sacrifice? a. it is mere conjecture, but yes, that is my personal belief. q. i wonder if you could tell us what the noahide laws are as most people have never heard of them? a. there are seven laws in all and they run as follows : 1. thou shalt not engage in idol worship ; 2. thou shalt not blaspheme the name of yahweh ; 3. thou shalt not shed the blood of any innocent human being, nor foetus, nor ailing person who has a limited time to live ; 4. thou shalt not engage in bestiality [ sex with animals ], incestuous, adulterous or homosexual relations, nor commit acts of rape ; 6. thou shalt establish laws and courts of law to administer these laws, including the death penalty for those who kill, administered only if there is one testifying eye witness ; 7. thou shalt not be cruel to animals ( specifically, tearing limbs from live animals ). q. these sound very similar to the ruling made by the council of jerusalem in respect of new gentile converts to the gospel ( ac. 15 : 19, 28 - 29 ), don ' t they? a. yes, indeed, because these laws are the very minimum that are required of believers! these are also the laws which the talmudic jews believe all non - jews must be taught and live ( but rarely teach or evangelise for it ), and they are the laws with former u. s. president george bush claimed the usa was founded on and are the bedrock of all society [ see public law 102 - 14, 102nd congress ]. q. remove these laws and the bedrock


), and they are the laws with former u. s. president george bush claimed the usa was founded on and are the bedrock of all society [ see public law 102 - 14, 102nd congress ]. q. remove these laws and the bedrock of civilisation collapses? a. yes, absolutely. i agree. and look how many of them are threatened today. q. there are even statutes against abortion and euthanasia! a. the noahide laws are the minimum torah. they are the laws of yahweh given for all nations. and remember that noah founded - or refounded - the nations of the world as we know them. every nation in the world, whether they accept yah ' shua ( jesus ) or not - or even yahweh, for that matter - is bound by these laws. and the nations will be judged as to whether they administered them or not. q. but how would the nations know about them if they have never heard of them? a. they are under a covenant entered into between yahweh and noah. it was unilaterally decreed by yahweh. if president bush is able to recognise them as being the bedrock of civilisation, as you say, what that means is that every single soul has the minimum capacity to receive revelation about these laws whether they believe god or not. q. you mean, know about them in their consciences? a. yes, everybody " knows " these things. to deny them is revelation not against an externally imposed religious teaching but a against living principle implanted in all human beings. to deny these laws means to deny self because they are integrated with self, however much one may be in denial. when a nation turns against all these noahide laws they may be said to have " ripened in iniquity " and are ready for destruction, just as the canaanite nations were when joshua entered their lands, for they rejected all of these laws. the gospel of john says that every man born into the world comes with a portion of the light of christ ( jn. 1 : 9, kjv ) which teaches the truth of these laws to the inner man as well as giving him the ability to recognise that yahweh is the creator and that yah ' shua ( jesus ) is lord and saviour, and to choose torah. q. you mean these laws are written on our hearts? a. i wouldn ' t say that. to have something written on your heart means


that yah ' shua ( jesus ) is lord and saviour, and to choose torah. q. you mean these laws are written on our hearts? a. i wouldn ' t say that. to have something written on your heart means that you love that law and it is integrated with your whole being - your thoughts, feelings, and behaviour - in such a way that you no longer need to " impose " it on yourself. a better analogy is that it is built into us in a way that we can easily interact with it in our minds and our hearts. q. you say that the noahide laws are the minimum laws the nations have to obey. but doesn ' t zechariah prophesy that the nations will come to jerusalem to observe the annual feasts too ( zec. 14 : 16 - 19 )? a. yes, but that is later - post - mosaic law. in the millennium the nations will all come under theocratic rule. i do not presently know the extent of that theocratic codex but it will definitely include the noahide laws, israel ' s festivals, and probably quite a few other laws too. at that time the nations will be required to observe more than the minimum. q. will there be a two - tier set of laws during the millennium, do you think? a. yes, i believe that. the millennial world will consist of two categories of nation - ( a ) israel, living the whole torah ; and ( b ) all the other nations, living a new " minimum " torah. q. that is a new concept for me. i assumed that there would only be one universal law in the millennium. a. no, the millennium is not the final state of man. at the end of it, the demonic hosts will be released again and those who have not voluntarily subjected themselves beyond the then " minimum " ( whatever that is ) will lack the proper spiritual covering and be subject to temptation that otherwise they would have been able to resist. a. it is the will of yahweh that we live the whole torah - as christ himself said, there are different rewards in heaven, different categories of obedience and privilege based on the way we chose to live in him. it was for this reason that he said that those who failed to observe the least of the commandments would be called least in the kingdom of heaven ( jn. 14 : 2 ; mt. 5 : 19 ). q. and paul said, did he not, that there were different


that those who failed to observe the least of the commandments would be called least in the kingdom of heaven ( jn. 14 : 2 ; mt. 5 : 19 ). q. and paul said, did he not, that there were different kinds of resurrection? a. yes, four basic categories. a resurrection to damnation ( jn. 5 : 29 ), and three heavenly resurrections which compare in their spiritual brightness and glory to the heavenly bodies we see - the star, the moon and the sun ( 1 cor. 15 : 40 - 42 ). and no doubt there are degrees within these. paul talks about a " third heaven " ( 2 cor. 12 : 2 ) and the apocryphal book of enoch, which is quoted in the new testament, speaks of seven. you will have observed amongst christians - and even within the messianic assemblies - that people are all obeying to different degrees. that is our free choice, and on the basis of that free choice, we will one day be rewarded. it also follows that if we are disobedient in any area or torah, large or small, that this gives satan and his demonic angels rights to blind and harass. what is most pleasing to yahweh is that we are obedient in all things, blameless and righteous, because in that way he can not only give us maximum protection down here but can shower blessings and rewards upon us in equal measure, both here and / or the eternities. q. so it is not true to say that there is one law - the noahide law - for gentiles, and one law - the torah - for the jews? a. no, this is a talmudic distortion. all the nations are required to obey the noahide law and will be judged on that basis. every individual is required to obey the noahide law and will be judged in that basis, no matter what he believes in. every believer is required as a very minimum to observe the noahide law, just as the first gentile converts were as a result of the decision of the council of jerusalem. but every believer should be striving to be obedient to the whole torah! that which pleases yahweh the most, and which gives us the greatest peace, joy, blessings, and sanctification, is when we are living all the commandments. i guarantee it! if you love yahweh with all your might, mind and strength,


the most, and which gives us the greatest peace, joy, blessings, and sanctification, is when we are living all the commandments. i guarantee it! if you love yahweh with all your might, mind and strength, and love your neighbour as yourself, you will pretty quickly be observing all the ten commandments ; and once established in them - or even whilst you are becoming established in them - you will want to obey all the other mitzvot as well, to the very least of them! it is a natural unfolding for those who truly love the most high. q. it ' s ironic that those who claim to have everything, even to walking in the very presence of yahweh, seem to be obeying the least! a. absolutely, yes. they talk about " being saved " and " eternal security " and yet walk in disobedience. the torah reveals whether we are sinning or not - that ' s its stated purpose in the new testament. if you ' re still not obeying on the level of the ten commandments you ' re in serious trouble already if you claim to be a follower of the lord yah ' shua ( jesus ). didn ' t he obey every commandment? didn ' t he tell us to follow his example? q. it ' s pretty difficult to walk in torah alone, don ' t you think? a. ah, now there ' s a very important observation, because you can ' t. torah - observance is not only personal but corporate. israel is a community which regularly assembles. and the closer they are to yahweh the more they want to be together, because " togetherness " is the messianic way - not togetherness for togetherness ' sake but together with yahweh in his ruach ( spirit ). you can only live the first part of the " golden rule " ( or " royal law " as paul calls it - jas. 2 : 8 ), and the first five commandments, as a " solo christian " - the rest requires people! q. and yet there are " people " and there are " people "... a. the degree of intimacy and fellowship we are able to enjoy is always based on the mutual degree of torah - faithfulness. " birds of a feather flock together " and churches form around the degree of obedience their founders and current leaders are willing to give to the most high. furthermore, you cannot live torah as an


always based on the mutual degree of torah - faithfulness. " birds of a feather flock together " and churches form around the degree of obedience their founders and current leaders are willing to give to the most high. furthermore, you cannot live torah as an " independent church " but only as a collection of assemblies. the new testament messianic community was, and is, not only about individual congregations, but a fraternity of congregations under a single apostolic mantle. this evening we shall be observing sukkot - the feast of tabernacles. it is one of those feasts that requires congregations to gather together. in the theocracy it will be at jerusalem ( which is why the nations will gather to jerusalem in the prophecy of zechariah you mentioned earlier ). that is why a portion of the tithe is saved up for such journeys because this gathering is so important. because the theocracy is not presently in place, we must for now gather in other locations - but gathering is most definitely the operative word. and you can ' t possibly do that as a solo christian. i ' ve brought along a letter sent to me by a lady from arkansas - she is not a member of nccg but regularly reads our sermons. this is what she wrote in response to the sermon i shall be giving tomorrow on the sabbath about sukkot : " thank you for the most joyous and spirit filled sermon that i could have ever hoped for just before leaving for the feast. i am waiting for my son to fly back from texas and come on up and pick me up. i just decided to check my e - mail and there is this great sermon. i am now so filled with excitement and with his spirit that i want to run so fast and great all of our brothers and sisters that will be there. " i just had not fully realized the impact of passover and how important the faith is to be obedient. i have never missed a passover in my walk with the father but i just now finally realize why i think he prompted and helped me in getting there. thank you so much for this sermon and the reminder of how great our heavenly father is and he loves us so much even though we may not fully understand his ways ". now that is the true spirit of torah. when you are full of the ruach haqodesh ( holy spirit ) neither tempest nor earthquake will keep you away from such a gathering as sukkot. the whole spirit of the new covenant in christ is one of family.


of torah. when you are full of the ruach haqodesh ( holy spirit ) neither tempest nor earthquake will keep you away from such a gathering as sukkot. the whole spirit of the new covenant in christ is one of family. the whole torah is about the family of yahweh. the more obedient we become, the closer too is our church family bond, and the more we long to be together with one another to worship him. that corporate unity is so intimate that it is allegorically depicted in the book of revelation as being a single person, the bride of yah ' shua ( jesus ). q. so there ' s a kind of spectrum of " spiritual affinity ", do you think? the more you are obedient, the more you become welded together with the body of christ? a. oh yes, and a hundred times ' yes '! yah ' shua ' s ( jesus ' ) high priestly prayer in the garden of gethsemane was passionately filled with the desire that his disciples would dwell in echad unity ( oneness ) with one another, just as he was one with yahweh his father ( jn. 17 ). this " bringing together ", this " uniting ", this " togetherness " is the heart and life of torah. it is the law of a nation - a covenant people - deeply in love spiritually with yahweh through his messiah and deeply in love spiritually with one another. so deep is this love they cannot bare to be away from one another! if you read the book of acts you will discover that this love between the disciples was so great that they gathered together every day! and it was by this love - love manifested in togetherness - that they became known. they worshipped, worked, and ate together as much as they could, and it was not long before they realised, under apostolic leadership, that the most desirable way to live was in a gathered community. the jerusalem saints lived like that. they pooled all their belongings and placed it at the apostles ' feet for distribution as the ruach ( spirit ) gave revelation. q. do you think it is just a lack of obedience that keeps people apart? a. no, but it is a major part of it. people are afraid because they maybe have had bad experiences in intimate contact with other people, especially in our cold and callous world where abuse is becoming the norm. the moving force to bring people into community must


but it is a major part of it. people are afraid because they maybe have had bad experiences in intimate contact with other people, especially in our cold and callous world where abuse is becoming the norm. the moving force to bring people into community must always start with love and purity. they must see that there is this love and that it is desirable. then obedience will become more and more spontaneous for them. but at some point they do have to trust yahweh ' s torah and not see it as a millstone around their necks. q. may see torah as a burden... a. it is a burden if you don ' t start with a love relationship with yahweh and are unacquainted with grace. yah ' shua ( jesus ) says that his cross - his burdens - are light, but that must always be understood to be a relative things. most unbelievers would flee from the ministry of suffering we bear. and that is because you cannot bear it unless you have the spirit of christ within you. it is the revelation of his love and the presence of his ruach ( spirit ) that makes the cross light, because he is the one supporting it. there have been times in my life when i have been under the burden of crushing desperation and within seconds he has lifted it - not taken it away, but helped me bear it in such a way as though it seems he is bearing it all by himself. q. what you are saying is that we not only need to come to torah from the right direction - from love - but that we in a way have to be fed it in proportion to our ability to receive it? a. that seems to be what the council of jerusalem decided. they realised that a whole way of life which their ancestors had been living for centuries couldn ' t suddenly be dumped on the formerly pagan gentiles. like little children who can only manage milk, the meat must come later ( heb. 5 : 12 - 14 ). of course, external habits can be developed which then become natural and desirable to them as they grow older... or fall away from them if they have not discovered the law behind torah. for torah to have any meaning at all there must first be an encounter with the almighty. and once this has been received, there must be a living encounter with people. love must flow between the individual, his god, and those in the family of god like an electric circuit in a building. by interacting with believers


encounter with the almighty. and once this has been received, there must be a living encounter with people. love must flow between the individual, his god, and those in the family of god like an electric circuit in a building. by interacting with believers and unbelievers, they soon see the loving nature behind the commandments - why adultery and theft is harmful and the bringer of sorrow. it is therefore perfectly right to begin with the simple things and let the details take care of themselves to some extent. q. what about alcohol? how do you teach children about that? a. firstly, by example. they have to see the blessedness of not having it in the home, and be taught of the destructive effects it has on society. as far as torah is concerned, the alcohol ban is a priestly one. under the mosaic covenant, alcohol was not permitted of those priests on duty in the temple. that is a type of our bodies - they being the temple of the ruach haqodesh ( holy spirit ) ( 1 cor. 6 : 19 ). under the old covenant a priest could drink alcohol off - duty, provided it was in moderation. but we live under a new and better covenant ( heb. 7 : 22 ; 8 : 6 ) - we are all priests in the making and our bodies are the temples of yahweh. if we are living in the ruach ( spirit ) we should be living in that priestly office always, for we are a royal priesthood of believers ( 1 pet. 2 : 9 ). q. alcohol is not mentioned in the ten commandments... a. no, nor are many other things, but that is because they are categories of commandments. they are known as the ten debarim or " ten words ". yah ' shua ( jesus ) himself is called the ( singular ) word ( jn. 1 : 1 ) but we all know that the concept of dabar ( word ) is not simply a single unit in a sentence - dabar conveys a whole range of meanings depicted as one - it ' s another echad concept - one in many, and many in one. some people translate dabar ( or the greek equivalent logos ) as " reason " or " intent ", the spoken as well as the unspoken. it contains a whole cluster of meanings, rather like a galaxy which is both a single entity as well as being composed of millions of other entities called stars. the dabar or " word


or " intent ", the spoken as well as the unspoken. it contains a whole cluster of meanings, rather like a galaxy which is both a single entity as well as being composed of millions of other entities called stars. the dabar or " word " could also be rendered torah. q. " in the beginning was the torah "...? a. yes, absolutely. torah contains the divine intent of yahweh - it is his heart expressed in human deeds and a way of living. it is the way given to us to be the most happy one and the most closely identified with him. it is the revelation of his heart by which our hearts become united with his. q. in the new covenant church of god ( nccg ) people enter progressive and deeper covenants of obedience. can you explain how this works for us? a. there are three categories of covenants just as there are three categories of commandments. our job is to first of all teach the people these things. once they have a desire to live them, they are invited to enter into covenants with yahweh to obey him. these three categories correspond to ( a ) loving yahweh and loving our fellow man - the " golden rule " or " royal way " ; ( b ) submitting to the rule of the ten commandments ; and ( c ) submitting to the rule of all the rest of the mitzvot ( commandments ). this is a matter of free will always. q. and presumably this submissiveness to yahweh ' s torah is what qualifies them for priesthood orders? a. right. it is their personal consecration to yahweh. q. which categories of torah apply to who? a. each priesthood candidate is trained for a minimum of one year during which time he or she is taught the torah in depth and enters covenants stepwise. q. not all at once? a. oh no, for most that would be too much. we have both covenants of intention as well as covenants to actually commit to live aspects of torah. thus a catechumen or investigator covenants to make baptism his goal and consciously strives for it, and the members of the local assembly covenant to help him all they can. he knows that before he can be baptised he must have an understanding of the apostles ' creed and therefore part of his covenant is to strive to this end. only when he understands and believes it - which must be at his own pace


all they can. he knows that before he can be baptised he must have an understanding of the apostles ' creed and therefore part of his covenant is to strive to this end. only when he understands and believes it - which must be at his own pace - can he enter baptismal covenants which include a covenant to strive to be obedient to all the commandments... again, a covenant of intent, because he will likely not know what they all are yet, or be able to understand them. q. could you give me an example of a covenant to live a torah principle? a. yes, take alcohol, for instance. giving up alcohol is required of anyone wanting to become a full member. a person ' s baptismal covenant may include the intent to give up alcohol and smoking, for example, with the understanding that when he is ready for chrism ( confirmation ) that he must actually quit. thus his chrism covenant will be a covenant of action. now this covenant to quit the action of drinking or smoking may not necessarily mean that he has overcome the craving to drink or smoke. this is an inner process which must be overcome spiritually before such a person can be considered ready for the ministry as, say, a deacon or deaconess. q. so there is a three - stage process... a. yes. ( a ) intention ; ( b ) physically quitting a bad habit ; ( c ) spiritually overcoming. of course, sometimes the ( c ) can happen before ( b ), and that is most certainly preferable, but realistically this does not commonly happen. bad habits - addictions - are overcome by a more complex process as a rule. [ see mark graeser, the eight stages of changing wrong behaviour, new covenant press, arvika, 2001 ]. q. this would apply to problems like unnatural sexual compulsions, gluttony, and other things too, i guess? a. yes, the whole gamut of human problems stemming from the adamic nature and the inherited sins of our forefathers. and almost without exception it involves deliverance ministry... a. yes. they are frequently, if not invariably, a part of the equation. q. so at what level is obedience to the ten commandments required? a. that is a requirement of those aspiring to be deacons and deaconesses. the ten commandments are taught across the whole age range in nccg, from children to youth. we expect all applicants to the deacon


ten commandments required? a. that is a requirement of those aspiring to be deacons and deaconesses. the ten commandments are taught across the whole age range in nccg, from children to youth. we expect all applicants to the deaconate to be living the ten commandments as a matter of habit. if they have spiritual problems underlying their living of this, it is usually taken care of during their training as sub - deacons and sub - deaconesses and thereafter. q. and the eldership? a. to be an elder you need to know the whole of torah and to be living it at least as a matter of habit though with a good deal of spiritual overcoming. q. don ' t spiritual issues crop up all the time making full obedience impossible? a. yes, ministry is given at every level of the holy order. people slip, known and unknown sinful attitudes surface, and so on. repentance is a daily process, a part of the dynamic of discipleship. nobody is presently perfect. here the covenants of intent are seen to be so important. where there is conscious recognition of sin and a striving to be a zadik - a righteous one - so yahweh is at work. the problems begin when there is no more striving, which may even lead to the disastrous situation where parts of the torah are rejected as being unliveable. when that happens you are on the slippery slope to atheism. we must remember in saying these things that the pre - eminence must always be given to love. without that, nothing else is impossible. our new birth in christ supplies us with that, and keeping that channel open is the first priority. understanding that we are fallible and need one another ' s help ( gal. 6 : 2 ) is central to the whole dynamic of priesthood ministry - to ministers themselves no less than the unordained. love itself is a ministry and all can give that in different ways, which is why everyone is called to be a priest. the body of christ is a mutually nurturing entity. if i cut my left arm, my right hand is soon bandaging me. everyone is helping everyone else according to their giftedness. q. what is the goal of torah? a. the goal of torah is perfection - human perfection, the fulfilling of our potential, so that we become like christ. through it we die and are reborn. torah both condemns us and liberates us - the letter - part condemning


? a. the goal of torah is perfection - human perfection, the fulfilling of our potential, so that we become like christ. through it we die and are reborn. torah both condemns us and liberates us - the letter - part condemning, and the spirit - part bringing us life, because it is the word. q. modern man seems to have great problems with concepts of torah or law. how do we help him overcome this fear? a. he has to see it in action - he has to see its fruits. and he also has to learn to trust the word of god even when it challenges his whole way of being. if we are to ever hope of breaking out of the liberal, anarchistic, spiritless and socialistic mode of thinking and being that we have inherited over this last century, we have got to raise up a new generation of children exposed to, comfortable with, and flourishing in new covenant torah. unless the coming generation has this foundation, then our work at nccg will ultimately fail, because you cannot have a gathering of people without proper theocracy. we have been brainwashed with anti - torah sentiments at every quarter. democracy has become our god, or in other words, the will of self. in fact, it ' s become a guise for satanism, which is the worship of self. no longer do western nations come with a message of love and obedience the god of the bible but a message of " democracy ". that ' s what people are fighting for these days. we, by contrast, have to come in the name and strength of yahweh as the boy david did before goliath. and like the adult david, we must love his torah and meditate on it day and night ( ps. 119 : 97 ; josh. 1 : 8 ). torah is a living dynamic. rooted in love and the anointing of the ruach ( spirit ), it becomes the path to personal and societal liberation. my prayer is that everyone will come to love yahweh ' s law and discover that every mark of it is rooted in love and the eternal principles of salvation. amen. ( kadesh - biyqah, 20 september 2002 )


rg4008. am : four mile congregational church ( humboldt, neb. ) humboldt, richardson county, neb. : congregational church size : 1 reel of microfilm during nebraska ' s territorial years, swiss - german homesteaders began settling along four mile creek in the southwestern part of richardson county. throughout this period and during early years of statehood, church services for these settlers were conducted by traveling preachers in rural schoolhouses. on may 30, 1880, a meeting was held and people voted to organize as a german evangelical church society. on march 1, 1885, the german evangelical church became a reformed church of the united states. an english translation of minutes dated june 29, 1893 ( series 1, folder 2 ) describes the dissolution of the german evangelical community on the four mile and its reorganization as the german reformed " salem " church society. under its new name, the german reformed " salem " church society stated that its purposes were " the worship of the tripersonal god in spirit and in truth ; the advancement of christian life through the preaching of the word of god ; the administration of the holy sacraments ; and the preaching of christianity in church and school. " from 1885 until 1928, the salem reformed church shared a pastor with st. john ' s church of hunzeker community. in 1894 it erected its own church building on land purchased from john and margareta stauffer. in 1934 the reformed church of the united states and the evangelical synod of north america merged to form the evangelical and reformed church. the church changed its name to become the evangelical and reformed church. during the 1940s it shared a pastor with the zion evangelical and reformed church near honey creek. in march of 1953, the congregation voted to change its name to the four mile evangelical and reformed church, taking its name from the stream in whose valley the church stands. salem ' s affiliation with the evangelical and reformed movement ended in 1962, when the nebraska conference of the united church of christ was formed. in january of 1972 the congregation voted to leave the church of christ affiliation. in march of that year it became affiliated with the congregational christian church and adopted its present - day name. the four mile congregational church celebrated its 100th anniversary on july 20, 1980. scope and content note this collection consists of four volumes and a fractional amount of manuscript material, on 1 reel of microfilm, and arranged in three series : 1 ) historical material, 1880 - 1893 and 1980 ; 2 ) church registers, 1880 - 1923 ; and 3 ) collection register, 1894. this


a fractional amount of manuscript material, on 1 reel of microfilm, and arranged in three series : 1 ) historical material, 1880 - 1893 and 1980 ; 2 ) church registers, 1880 - 1923 ; and 3 ) collection register, 1894. this material relates to the history and religious ceremonial events conducted by the four mile congregational church, located in speiser precinct, richardson county, nebraska. these records cover time periods when the church was known as the german evangelical church society and as the german reformed " salem " church society. to avoid confusion, this collection will be referred to as the records of the four mile congregational church, its present - day name, for this descriptive inventory. the historical material of series 1 includes a history of the church and its predecessors in a volume entitled, the four mile congregational church. written in commemoration of the church ' s 100th anniversary in 1980, it also discusses the church ' s auxiliary organizations and memorial gifts, as well as showing one hundred years of confirmation classes. also included in this series are two warranty deeds. one, 1883, describes two acres of land sold by john stauffer and his wife to the german evangelical community on four mile creek. this is the land upon which the church erected its first and present - day building. an 1893 warranty deed transfers this land from the trustees and officers of the german evangelical community on the four mile creek to the german reformed church society. ( the german evangelical community was reorganized as the german reformed church society. ) the series also includes minutes of special meetings. minutes of a june 29, 1893, meeting describe the dissolution of the german evangelical community on the four mile creek and its reorganization as the german reformed " salem " church society. church constitutions are attached to both sets of minutes. the church registers, 1880 - 1923, of series 2 contain information on ceremonial rites conducted by four mile congregational church ' s predecessors. pertinent information about baptisms, confirmations, communion services, marriages and deaths is provided. most entries are in german, although a few english translations of baptismal records are provided in volume 1. minutes, collection information, the church constitution, and church properties, including a cemetery plot layout, are also included in these volumes. series 3 consists of one collection register, 1894. donors and amount donated are shown. the collection was loaned for microfilming in august of 1980. series 1 - historical material, 1880 - 1893 and 1980reel 1 - the four mile congregational church, a history of the church in commemoration of its 100th anniversary,


donated are shown. the collection was loaned for microfilming in august of 1980. series 1 - historical material, 1880 - 1893 and 1980reel 1 - the four mile congregational church, a history of the church in commemoration of its 100th anniversary, july 20, 1980 - warranty deed for land sold by john stauffer and wife to the german evangelical community on the four mile creek, 1883 - warranty deed transferring land from the trustees and officers of the german evangelical community on the four mile creek to the german reformed church society, 1893 - minutes, may 30, 1880, of german evangelical church society on the four mile creek describing organization of regular church society ; constitution attached - minutes, june 29, 1893, describing dissolution of german evangelical community on the four mile creek and reorganization as the german reformed " salem " church society ; constitution attached series 2 - church registers, 1880 - 1923 ( most entries in german ) volume constitution, p. 1 - 5 list, p. 7 confirmation classes, 1904 - 1915, p. 8 - 9 baptisms, 1880 - 1916 ( a few english translations provided ), p. 10 - 30 confirmations, 1880 - 1898, p. 31 - 34 constitution, p. 35 - 41 marriages, 1882 - 1915, p. 46 - 48 minutes, 1917 - 1919 ( 1919 entry in english ), p. 98 - 102 collections, 1885 - 1902, p. 119 - 120 death register, 1881 - 1914, p. 56 - 59 minutes, 1880 - 1913, p. 73 - 94 minutes, 1918 - 1923, p. 103 - 107 communions, 1909 - 1916, p. 114 collections, 1909 - 1916, p. 115 communions, 1898 - 1910, p. 116 collections, 1903 - 1909, p. 117 communions, 1880 - 1898, p. 118 church properties and cemetery plot plan ( insert ) series 3 - collection register, 1894volume congregational church in nebraska evangelical and reformed church in nebraska four mile congregational church ( humboldt, neb. ) german evangelical church society ( humboldt, neb. ) german evangelical and reformed church in nebraska german reformed " salem " church society ( humboldt, neb. ) germans in nebraska humboldt ( neb. ) - - churches reformed church in nebraska richardson county ( neb. ) - - churches salem evangelical and reformed church ( humboldt, neb. ) revised 07 - 01 - 2009 tmm for additional information about this collection, please contact our library staff.


indigenous community liaison officer » search for more jobs indigenous community liaison officers liaise with indigenous communities and the state or territory police forces in order to establish and maintain positive relationships. indigenous community liaison officers usually have limited police powers, although in certain circumstances they may assist police officers with law enforcement tasks such as arrest, search and detainment. this type of position will involve shift work, weekend and public holiday work, with positions in urban and rural communities. having an aboriginal or torres straight islander background is encouraged. the number of positions available is growing, but is dependant on the number of indigenous australians and police in an area, as well as community funding. roles of an indigenous community liaison officer include : - developing and maintaining contacts between the police and the local indigenous communities to strengthen cooperation and communication between the parties - improving community knowledge about police services and law and order issues - to advise, assist and educate police officers on cross - cultural awareness, potential crime and disorder areas and how to address these issues in order to improve relations - represent and advocate for indigenous people at committee meetings and juvenile hearings - aid indigenous recruitment, retention, career management and development strategies due to the level of involvement with police and the power bestowed on an individual by the role, it is essential that a person in this position have a sound character, an acceptable traffic / criminal record, be medically fit, have good communication skills, understanding of indigenous cultures, and enjoy working with people.


author sandy andelman says " conservation agencies are spending ten ' s of millions of dollars on systematic planning, but it doesn ' t translate to saving wildlife ". " we need to reallocate dollars spent on ' perfect world ' planning scenarios to aggressively pursue opportunities to safeguard habitat for species that are most in need. " creating networks of parks and protected areas is a cornerstone of global conservation strategies. yet 40 % of highly threatened vertebrates mammals, birds, amphibians and reptiles do not occur in a single protected area around the globe. wanting to reverse the rapid decline of species, both public and private conservation groups from the park service to the nature conservancy face a constant dilemma of when, where, and how to invest limited funds to maximize conservation benefits. in attempts to have a scientific foundation for these decisions, policy makers have invested in complex processes to design blueprints for the optimal configurations of protected area networks. ironically, the authors of the new study - leading mathematicians and conservation planners are the very people who have been at the forefront of these modeling efforts. frustrated with continued species loss, they took a step back to figure out how to improve the system. surprisingly they found that an opportunistic approach informed by basic scientific information about the abundance and distribution of plants and animals, but heavily focused on how landowners make decisions - will have a better shot at protecting biodiversity over time. " if it is possible to conserve exactly the sites you want and do it immediately - a conservation bluep contact : kate stinchcombe blackwell publishing ltd.


tag : " shaving " at biology news researchers develop ' natural bandages ' that mimic body ' s healing process... imilar to what people use when they cut themselves shaving just put a little dab on there and it ' s done. " the researchers made the mat out of fibrinogen, a natural compound found in the bloodstream. when you get cut, your body activates its clotting mechanism a cascade of reactions where fibrinogen is brok... top ramen platelets : just add water... rming cells that stop you bleeding to death from a shaving cut, are always in high demand from blood banks but have a short shelf life. using a new process discovered at the university of california, davis, platelets can be freeze - dried and stored for at least a year at room temperature before being reconsti... gene ' shaving ' could help doctors predict the efficacy of cancer treatments... l. " one important motivation for developing gene shaving was the wish to identify distinct sets of genes wh... measurements, " continues tibshirani. the gene shaving process involves repeatedly applying a complex mathematical formula to the large sea of genetic expr...


the nation ' s number one health concern, heart disease, is largely on the decline among americans, according to the latest figures from the u. s. centers for disease control and prevention ( cdc ). overall, the cdc data shows approximately 6 percent of adults in the u. s. had heart disease in 2010 — a slight dip from the 6. 7 percent in 2006. the rate of coronary problems among adult women was 4. 6 percent — significantly less that the 7. 8 percent rate among men in 2010. researchers believe better medical and drug treatments for high blood pressure and high cholesterol, as well as declines in smoking trends may be factors in the drop in heart disease among americans. still, not all the news from the latest cdc data is heartwarming. although white and hispanic americans show drops — from 6. 4 to 5. 8 percent and 6. 9 to 6. 1 percent, respectively — in heart disease rates from 2006 to 2010, rates among other ethnicities are still high. among black adults, the rate of heart disease rose slightly to 6. 5 percent while among native americans and alaskan natives it ' s 11. 6 percent — nearly twice the national average. bottom line : consumer reports health experts have looked at how cardiac care has become big business for the medical industry. check out the report, which also details the best ways to protect your heart and to find out which heart care tests you need to discuss with your health care professional


apollo mission remnants can be seen by the lunar reconnaissance orbiter when astronauts first touched down on the moon in 1969 as part of nasa ' s apollo 11 mission — and for every apollo mission that followed — they left behind evidence that they ' d been there, some intentional and some necessary. the most iconic of these were six american flags, all of which were thought to have been destroyed by the harsh conditions on the lunar service or at least knocked over my now. as it turns out, all but one are still standing. photographs taken by nasa ' s lunar reconnaissance orbiter ( lro ) satellite show that five of the flags are right where we left them. the first one, by apollo 11 ' s neil armstrong and buzz aldrin, was blown down by the lift - off thrust from their lunar lander as it left the moon ' s surface to reunite with the orbiting command module. the lro images also show objects such as the lunar rovers used by some apollo missions, and even the tire tracks they left behind. one of the most intriguing aspects of these photos is the fact that the remaining u. s. flags have all turned white. this happened due to bleaching by sunlight, which hits the flags for as long as 14 days at a time without any sort of atmosphere to filter its rays. manufactured from nylon without any thought as to retaining their looks over the decades of lunar exposure — they weren ' t even expected to be standing for long — the flags cost only $ 5. 50 in the 1960s. we ' re guessing that the flags eventually carried to mars by earth ' s astronauts will probably be made to last longer — and cost a pretty penny more. more from tecca :


despite conflicting guidelines for cervical cancer screening during the past several years, fewer women received unnecessary pap tests in 2010 than in 2000, according to a pair of analyses published in the morbidity and mortality weekly report by scientists from the us centers for disease control and prevention ( cdc ). but many continue to receive screening they are unlikely to benefit from. early identification of cancerous cervical lesions can help improve patient outcomes, which has led many organizations to recommend routine cervical cancer screening for women. but a growing body of evidence has suggested that cervical cancer screening in certain populations or screening performed at too - frequent intervals is not a good thing. screening of women who are younger than 21 years or who have had a hysterectomy is unlikely to provide any benefit because these women have a very low risk of cervical cancer. yet screening these low - risk individuals causes unnecessary health care expenditures and may lead to adverse events associated with testing or unnecessary treatments. studies have also found that annual screening for women between the ages of 21 and 30 years may also be excessive and contribute to unnecessary costs and potential harms from false - positive tests. however, until recently, guidelines from various health organizations differed on the appropriate screening criteria, and many women continued to receive unnecessary screening. but in 2012, guidelines from the american college of obstetricians and gynecologists, the american cancer society, and the us preventive services task force converged. they agreed that screening is not advised for women younger than 21 years or for women after age 65 who have a history of negative test results and that every 3 years for women aged 21 to 30 years is appropriate. since 2003, there has been a consensus against screening women who have had a hysterectomy. the new analyses of data from the cdc behavioral risk factor surveillance system by cdc scientists suggest that cervical screening practices may have begun changing to conform to the evidence base even before the guidelines converged. they found that in 2010, the percentage of women younger than 21 years reporting that they had never been screened for cervical cancer had increased from 23. 6 % in 2000 to 47. 5 %, suggesting fewer women are being screened this early. the percentage of women aged 21 through 30 years who reported having been screened in the past 12 months declined, from 78. 1 % to 67 %. additionally, declines in screening were identified for women who have had a hysterectomy ( 73. 3 % in 2000 to 58. 7 % in 2010 ) and among women who were 65 years or older ( 73. 5


in his younger years, francesco guardi dedicated his attention to figure painting, working mainly for the giovanellis, a family from bergamo who had come to venice, where they became part of the local patrician class during the 17th century. we do not know exactly when he made the decisive move to take up landscape painting, but he may well have started in the mid - 1750s, when tourists started coming back to venice ( foreigners were those most willing to purchase views of the city ) after the austrian war of succession had come to an end. his oldest known view dates back to 1758 : it is now housed in the ashmolean museum in oxford and depicts the night procession in piazza san marco to celebrate the ascension to the papal throne of a venetian, cardinal carlo rezzonico ( who became pope clement xiii ), which took place in the summer of that year. the painting in the treviso museum, which is signed “ francesco guardi fecit ” lower left, is stylistically similar to the view in oxford and can thus also be dated to the late 1750s. it clearly shows how, at the beginning of his career, francesco guardi paid close attention to the works of canaletto : the atmosphere is peaceful and luminous, the buildings are shown with great precision, and the figures are lively, each with its own clear character.


a name which, in its most general acceptation, denotes those refusing to conform with the authorized formularies and rites of the established church of england. the application of the term has varied somewhat with the successive phases of anglican history. from the accession of elizabeth to the middle of the seventeenth century it had not come into use as the name of a religious party, but the word " conform ", and the appellatives " conforming " and " nonconforming ", were becoming more and more common expressions to designate those members of the puritan party who, disapproving of certain of the anglican rites ( namely, the use of the surplice, of the sign of the cross at baptism, of the ring in marriage, of the attitude of kneeling at the reception of the sacrament ) and of the episcopal order of church government, either resigned themselves to these usages because enjoined, or stood out against them at all costs. however from 1662, when the fourth act of uniformity had the effect of ejecting from the benefices, acquired during the commonwealth, a large number of ministers of puritan proclivities, and of constraining them to organize themselves as separatist sects, the term " nonconformist " crystallized into the technical name for such sects. the history of this cleavage in the ranks of english protestantism goes back to the reign of mary tudor, when the protestant leaders who were victorious under edward vi retired to frankfort, zurich, and other protestant centres on the continent, and quarreled among themselves, some inclining to the more moderate lutheran or zwinglian positions, other developing into uncompromising calvinists. when the accession of elizabeth attracted them back to england, the calvinist section, which soon acquired the nickname of puritans, was the more fiery, the large in numbers and the most in favour with the majority of the protestant laity. elizabeth, however, who had very little personal religion, preferred an episcopal to a presbyterian system as more in harmony with monarchism, and besides she had some taste for the ornate in public worship. accordingly she caused the religious settlement, destined to last into our own times, to be made on the basis of episcopacy, with the retention of the points of ritual above specified ; and her favour was bespoken for prelates like, parker, who were prepared to aid her in carrying out this programme. for those who held puritan views she had a natural dislike,


the retention of the points of ritual above specified ; and her favour was bespoken for prelates like, parker, who were prepared to aid her in carrying out this programme. for those who held puritan views she had a natural dislike, to which she sometimes gave forcible expression, but on the who she saw the expediency of showing them some consideration, lest she should lose their support in her campaign against catholicism. these were the determining factors of the initial situation, out of which the subsequent history of english protestantism has grown by a natural development. the results during elizabeth ' s reign was a state of oscillation between phases of repression and phases of indulgence, in meeting the persistent endeavours of the puritans to make their own ideas dominant in the national church. in 1559, the third act of uniformity was passed, by which the new edition of the prayer book was enjoined under severe penalties on all ministering as clergy in the country. in 1566, feeling that some concession to the strength of the puritan opposition was necessary, archbishop parker, on an understanding with the queen, published certain advertisements addressed to the clergy, requiring them to conform at least as regards wearing the surplice, kneeling at communion, using the font for baptism, and covering the communion table with a proper cloth. these advertisements were partially enforced in some diocese, and let to some deprivations, but that their effect was small is clear from the boldness with which the puritans took up a more advanced position a few years later, and demanded the substitution of a presbyterian regime. this was the demand of thomas cartwright, in his first and second admonitions, published in 1572, and followed in 1580 by his book of discipline, in which he collaborated with thomas travers. in this latter book he propounded an ingenious theory of classes, or boards of clergy for each district, to which the episcopal powers should be transferred, to be exercised by them on presbyterian principles, to the bishops being reserved only the purely mechanical ceremony or ordination. so great was the influence of the puritans in the country that they were able to introduce for a time this strange system in one or two places. in 1588 the marprelate tracts were published, and by the violence of their language against the queen and the bishops stirred up the queen to take drastic measures. perry and udal, authors of the tracts, were tried and executed, and cartwright was imprisoned ; whilst in 1593 an act


published, and by the violence of their language against the queen and the bishops stirred up the queen to take drastic measures. perry and udal, authors of the tracts, were tried and executed, and cartwright was imprisoned ; whilst in 1593 an act was passed inflicting the punishment of imprisonment, to be followed by exile in case of a second offence, on all who refused to attend the parish church, or held separatist meetings. this caused a division in the party ; as many, though secretly retaining their beliefs, preferred outward conformity to the loss of their benefices, whilst the extremists of the party left the country and settled in holland, here they were for a time called brownists, after one who had been their leader in separation, but later they took the name of independents, as indicating their peculiar theory of the governmental independence of each separate congregation. from these brownists came the " pilgrim fathers " who, on 6 december, 1620, sailed from plymouth in the " mayflower ", and settled in new england. with the death of elizabeth the hopes of the puritans revived. their system of doctrine and government was dominant in scotland, and they hoped that the scottish king james might be induced to extend it to england. so they met him on his way to london with their millenary petition, so called though the signatories numbered only about eight hundred. in this document they were prudent enough not to raise the question of episcopal government, but contented themselves for the time with a request that the ritual customs which they disliked might be discontinued in the state church. james promised them a conference which met the next year at hampton court to consider their grievances, and in which they were represented by four of their leaders. these had some sharp encounters with the bishops and chief anglican divines, but, whilst the puritans were set more on domination than toleration, the king was wholly on the side of the anglicans, who in this hour of their triumph were in no mood for concessions. accordingly the conference proved abortive, and the very same year archbishop bancroft, with the king ' s sanction, carried through convocation and at once enforced the canons known as those of 1604. the purpose of this campaign was to restore the use of the rites in question, which, in defiance of the existing law, the puritan incumbents had succeeded in putting down in a great number of parishes. this result was effected to some extent for the time, but a quarter


restore the use of the rites in question, which, in defiance of the existing law, the puritan incumbents had succeeded in putting down in a great number of parishes. this result was effected to some extent for the time, but a quarter of a century later, when laud began his campaign for the restoration of decency and order, in other words, for the enforcement of the customs to which the puritans objected, he was met by opposition so widespread and deep - rooted that, though ultimately it had lasting results, the immediate effect was to bring about his own fall and contribute largely to the outbreak of the rebellion, the authors of which were approximately co - extensive with the puritan party. during the civil war and the commonwealth the puritan mobs wrecked the churches, the bishops were imprisoned and the primate beheaded, the supremacy over the church was transferred from the crown to the parliament, the solemn league and covenant was accepted for the whole nation, and the westminster assembly, almost entirely composed of puritans, was appointed as a permanent committee for the reform of the church. next the anglican clergy were turned out of their benefices to make way for puritans, in whose behalf the presbyterian form of government was introduced by parliament. but though this was now the authorized settlement, it was found impossible to check the vagaries of individual opinion. a religious frenzy seized the country, and sects holding the most extravagant doctrines sprang up and built themselves conventicles. there was licence for all, save for popery and prelacy, which were now persecuted with equal severity. when cromwell attained to power, a struggle set in between the parliament which was predominantly presbyterian, and the army which was predominantly independent. the disgust of all sober minds with the resulting pandemonium had much to do with creating the desire for the restoration, and when this was accomplished in 1660 measures were at once taken to undo the work of the interregnum. the bishops were restored to their sees, and the vacancies filled. the savoy conference was held in accordance with the precedence of hampton court conference of 1604, but proved similarly abortive. the convocation in 1662 revised the prayer book in an anti - puritan direction, and, the declaration of breda notwithstanding, it was at once enforced. all holding benefices in the country were to use this revised prayer book on and after the feast of st. bartholomew of that year. it was through this crisis that the term nonconformist obtained it technical meaning. when


at once enforced. all holding benefices in the country were to use this revised prayer book on and after the feast of st. bartholomew of that year. it was through this crisis that the term nonconformist obtained it technical meaning. when the feast came round a large number who refused to conform were evicted. it is in dispute between nonconformist and anglican writers how many these were, and what were their characters : the nonconformist writers ( see calamy, " life of baxter " ) maintain that they exceeded 2000, while kennett and other reduce that number considerably, contending that in the majority of cases the hardship was not so grave. at least it must be acknowledged that the victims were suffering only what they, in the days of their power, had inflicted on their opponents, for many of whom the ejection of the puritans meant a return to their own. the fact that they organized themselves outside the established church under the name of nonconformists, naturally made them the more offensive to the authorities of church and state, and, during the remainder of the reign of charles ii, they were the victims of several oppressive measures. in 1661 the corporation act incapacitated from holding office in any corporation all who did not first qualify by taking the sacrament according to the anglican rite ; in 1664 the conventicle act inflicted the gravest penalties on all who took part in any private religious service at which more than five persons, in addition to the family were present ; in 1665 the five mile act made liable to imprisonment any nonconformist minister who, not having taken an oath of non - resistance, came within five miles of a town without obtaining leave ; and in 1673 the scope of the corporation act was extended by the test act. in 1672 charles ii attempted to mitigate the lot of the nonconformists by publishing a declaration of indulgence in which he used in their favour the dispensing power, till then recognized as vested in the crown. but parliament, meeting the next year, forced him to withdraw this declaration, and in return passed the test act, which extended the scope of the corporation act. james ii, though despotic and tactless in his methods like all the stuarts, was, whatever prejudiced historians have said to the contrary, a serious believer in religious toleration for all, and was, in fact, the first who sought to impress that ideal on the legislature of his country by his two declarations of indulgence, in


- stabile isotope ( 1 ) ( remove ) - how availability and quality of nectar and honeydew shape an australian rainforest ant community ( 2003 ) - ant communities visiting nectar and honeydew sources were studied in a tropical lowland rainforest in north queensland, australia. the study focused on the hypothesis whether the distribution and composition of nectar and honeydew diets influence resource partitioning and competition in the ant community, and thus regulate community composition. ants were the most common consumers on all extrafloral nectaries, while they constituted only a minority of floral visitors. in total, 43 ant species were observed to consume nectar from extrafloral nectaries ( 34 plant species ) or from flowers ( 14 plant species ), and wound sap exudates ( three plant species ). six nectar - foraging ant species attended trophobionts ( including at least 12 species of homopterans and two species of lycaenid caterpillars ) for honeydew. ant species showed a significant compartmentalisation of nectar use across plant species, although most ant species visited a broad spectrum of plants that strongly overlapped between different ants. trophobioses were much more specialised at the study site, and some ant species attended certain trophobionts exclusively. on each plant individual, only a single ant colony was observed attending trophobionts. in contrast, simultaneous co - occurrences between different ant species foraging for nectar on the same plant individuals were common ( observed in 23 % of the surveys ), although these proportions varied strongly across plant and ant species. the two most dominant ant species ( oecophylla smaragdina and anonychomyrma gilberti ) had mutually exclusive territories, and they were each associated with a significantly different assemblage of other ant species on nectar plants. this community pattern corresponds with the concept of ant mosaics that is based on dominance hierarchies. honeydew and nectar sources varied substantially in carbohydrate and amino acid concentration and composition ( hplc analyses ). there was a strong relationship between the composition of these resources and their use by ants, in particular by the dominant o. smaragdina. among all 32 nectar and honeydew sources analysed, resources actually consumed by this ant were characterised by relatively similar amino acid profiles and higher total sugar concentration. the most common diets of o. smaragdina included two honeydew sources ( sextius ‘ kurandae ’ membracids on


actually consumed by this ant were characterised by relatively similar amino acid profiles and higher total sugar concentration. the most common diets of o. smaragdina included two honeydew sources ( sextius ‘ kurandae ’ membracids on entada phaseoloides and caesalpinia traceyi legume lianas ) and two extrafloral nectars ( flagellaria indica and smilax cf. australis ) that had the broadest spectrum of amino acids. furthermore, these trophobioses on lianas showed a significantly higher per capita recruitment of this ant species ( number of workers per individual homopteran ) compared to trees. f. indica and s. cf. australis extrafloral nectaries were also commonly monopolised by o. smaragdina in a similar way as trophobioses ; co - occurrences were significantly rarer than at other nectar sources. field experiments on nectar preferences were performed using artificial sugar and amino acid solutions in pairwise comparisons. preferences among sugars were largely concordant between ant species. for most ant species, sucrose was more attractive than any other sugar, and attractiveness increased with sugar concentration. most ant species also preferred sugar solutions containing mixtures of amino acids over pure sugar solutions. however, choices between different single amino acids in sugar solutions varied substantially and significantly between species. preferences between solutions were significantly reduced in the presence of competing ant species. thus the experiments show that both variability in gustatory preferences, especially for amino acids, and conditional effects of competition may be important for resource selection and partitioning in nectar feeding ant communities. stable carbon and nitrogen isotope composition was analysed for 50 ant species, and additionally for associated plants, homopterans and other arthropods from the study site. nitrogen isotope ratios ( d15n ) of ants were not correlated with those of plant foliage from which the ants were collected. instead, d15n may represent a powerful indicator of trophic position of omnivorous ants like in other foodweb studies, suggesting that members of the ant community spread out in a continuum between largely herbivorous species, feeding on nectar or honeydew, and predatory taxa. variability between colonies of the same species was also pronounced. d15n values of o. smaragdina colonies from mature forests, where most of their nectar and honeydew sources are found, indicate lower trophic levels than isotope signatures of colonies from open secondary vegetation. this study


using sambarobert eckstein, david collier - brown, peter kelly 1st edition november 1999 1 - 56592 - 449 - 5, order number : 4495 416 pages, $ 34. 95 learning the samba configuration file configuration file options disk share configuration networking options with samba logging configuration options in the previous three chapters, we showed you how to install samba on a unix server and set up windows clients to use a simple disk share. this chapter will show you how samba can assume more productive roles on your network. samba ' s daemons, smbd and nmbd, are controlled through a single ascii file, smb. conf, that can contain over 200 unique options. these options define how samba reacts to the network around it, including everything from simple permissions to encrypted connections and nt domains. the next five chapters are designed to help you get familiar with this file and its options. some of these options you will use and change frequently ; others you may never use - it all depends on how much functionality you want samba to offer its clients. this chapter introduces the structure of the samba configuration file and shows you how to use these options to create and modify disk shares. subsequent chapters will discuss browsing, how to configure users, security, domains, and printers, and a host of other myriad topics that you can implement with samba on your network. here is an example of a samba configuration file. if you have worked with a windows. ini file, the structure of the smb. conf file should look very familiar : [ global ] log level = 1 max log size = 1000 socket options = tcp _ nodelay iptos _ lowdelay guest ok = no [ homes ] browseable = no map archive = yes [ printers ] path = / usr / tmp guest ok = yes printable = yes min print space = 2000 [ test ] browseable = yes read only = yes guest ok = yes path = / export / samba / test although you may not understand the contents yet, this is a good configuration file to grab if you ' re in a hurry. ( if you ' re not, we ' ll create a new one from scratch shortly. ) in a nutshell, this configuration file sets up basic debug logging in a default log file not to exceed 1mb, optimizes tcp / ip socket connections between the samba server and any smb clients, and allows samba to create a disk share for


, this configuration file sets up basic debug logging in a default log file not to exceed 1mb, optimizes tcp / ip socket connections between the samba server and any smb clients, and allows samba to create a disk share for each user that has a standard unix account on the server. in addition, each of the printers registered on the server will be publicly available, as will a single read - only share that maps to the / export / samba / test directory. the last part of this file is similar to the disk share you used to test samba in chapter 2, installing samba on a unix system. let ' s take another look at this configuration file, this time from a higher level : [ global ]... [ homes ]... [ printers ]... [ test ]... the names inside the square brackets delineate unique sections of the smb. conf file ; each section names the share ( or service ) that the section refers to. for example, the [ homes ] sections are each unique disk shares ; they contain options that map to specific directories on the samba server. the [ printers ] share contains options that map to various printers on the server. all the sections defined in the smb. conf file, with the exception of the [ global ] section, will be available as a disk or printer share to clients connecting to the samba server. the remaining lines are individual configuration options unique to that share. these options will continue until a new bracketed section is encountered, or until the end of the file is reached. each configuration option follows a simple format : options in the smb. conf file are set by assigning a value to them. we should warn you up front that some of the option names in samba are poorly chosen. for example, onlyis self - explanatory, and is typical of many recent samba options. publicis an older option, and is vague ; it now has a less - confusing synonym ok ( may be accessed by guests ). we describe some of the more common historical names in this chapter in sections that highlight each major task. in addition, appendix c, samba configuration option quick reference, contains an alphabetical index of all the configuration options and their meanings. an important item to remember about configuration options is that all whitespaces in the valueare significant. for example, consider the following option : volume = the big bad hard drive number 3543 samba strips away the spaces between the final volumeand the first the


important item to remember about configuration options is that all whitespaces in the valueare significant. for example, consider the following option : volume = the big bad hard drive number 3543 samba strips away the spaces between the final volumeand the first the. these whitespaces are insignificant. the rest of the whitespaces are significant and will be recognized and preserved by samba when reading in the file. space is not significant in option names ( such as ok ), but we recommend you follow convention and keep spaces between the words of options. if you feel safer including quotation marks at the beginning and ending of a configuration option ' s value, you may do so. samba will ignore these quotation marks when it encounters them. never use quotation marks around an option itself ; samba will treat this as an error. finally, you can use whitespaces to separate a series of values in a list, or you can use commas. these two options are equivalent : netbios aliases = sales, accounting, payroll netbios aliases = sales accounting payroll in some values, however, you must use one form of separation - spaces in some cases, commas in others. capitalization is not important in the samba configuration file except in locations where it would confuse the underlying operating system. for example, let ' s assume that you included the following option in a share that pointed to / export / samba / simple : path = / export / samba / simple samba would have no problem with the pathconfiguration option appearing entirely in capital letters. however, when it tries to connect to the given directory, it would be unsuccessful because the unix filesystem in the underlying operating system is case sensitive. consequently, the path listed would not be found and clients would be unable to connect to the share. you can continue a line in the samba configuration file using the backslash, as follows : comment = the first share that has the primary copies \ of the new teamworks software product. because of the backslash, these two lines will be treated as one line by samba. the second line begins at the first non - whitespace character that samba encounters ; in this case, the you can insert comments in the smb. conf configuration file by preceding a line with either a hash mark ( # ) or a semicolon ( ; ). both characters are equivalent. for example, the first three lines in the following example would be considered comments : # this is the printers section. we have given a minimum print ; space


hash mark ( # ) or a semicolon ( ; ). both characters are equivalent. for example, the first three lines in the following example would be considered comments : # this is the printers section. we have given a minimum print ; space of 2000 to prevent some errors that we ' ve seen when ; the spooler runs out of space. [ printers ] public = yes min print space = 2000 samba will ignore all comment lines in its configuration file ; there are no limitations to what can be placed on a comment line after the initial hash mark or semicolon. note that the line continuation character ( \ ) will not be honored on a commented line. like the rest of the line, it is ignored. you can modify the smb. conf configuration file and any of its options at any time while the samba daemons are running. by default, samba checks the configuration file every 60 seconds for changes. if it finds any, the changes are immediately put into effect. if you don ' t wish to wait that long, you can force a reload by either sending a sighup signal to the smbd and nmbd processes, or simply restarting the daemons. for example, if the smbd process was 893, you could force it to reread the configuration file with the following command : # kill - sighup 893 not all changes will be immediately recognized by clients. for example, changes to a share that is currently in use will not be registered until the client disconnects and reconnects to that share. in addition, server - specific parameters such as the workgroup or netbios name of the server will not register immediately either. this keeps active clients from being suddenly disconnected or encountering unexpected access problems while a session is open. samba includes a complete set of variables for determining characteristics of the samba server and the clients to which it connects. each of these variables begins with a percent sign, followed by a single uppercase or lowercase letter, and can be used only on the right side of a configuration option ( e. g., after the equal sign ) : [ pub ] path = / home / ftp / pub / % a % astands for the client machine ' s architecture ( e. g., winntfor windows nt, win95for windows 95 or 98, or wfwgfor windows for workgroups ). because of this, samba will assign a unique path for the [ pub ] share to client machines running


g., winntfor windows nt, win95for windows 95 or 98, or wfwgfor windows for workgroups ). because of this, samba will assign a unique path for the [ pub ] share to client machines running windows nt, a different path for client machines running windows 95, and another path for windows for workgroups. in other words, the paths that each client would see as its share differ according to the client ' s architecture, as follows : / home / ftp / pub / winnt / home / ftp / pub / win95 / home / ftp / pub / wfwg using variables in this manner comes in handy if you wish to have different users run custom configurations based on their own unique characteristics or conditions. samba has 19 variables, as shown in table 4. 1. table 4. 1 : samba variables client ' s architecture ( e. g., samba, wfwg, winnt, win95, or unknown ) client ' s ip address ( e. g., 192. 168. 220. 100 ) client ' s netbios name client ' s dns name primary group of primary group of home directory of current unix username requested client username ( not always used by samba ) automounter ' s path to the share ' s root directory, if different from current share ' s root directory current share ' s name current server process id samba server ' s dns hostname samba server ' s netbios name home directory server, from the automount map the smb protocol level that was negotiated the current date and time here ' s another example of using variables : let ' s say that there are five clients on your network, but one client, fred, requires a slightly different [ homes ] configuration loaded when it connects to the samba server. with samba, it ' s simple to attack such a problem : [ homes ]... include = / usr / local / samba / lib / smb. conf. % m... includeoption here causes a separate configuration file for each particular netbios machine ( % m ) to be read in addition to the current file. if the hostname of the client machine is fred, and if a smb. conf. fred file exists in the samba _ dir / lib / directory ( or whatever directory you ' ve specified for your configuration files ), samba will insert that configuration file into the default one. if any configuration options are rest


smb. conf. fred file exists in the samba _ dir / lib / directory ( or whatever directory you ' ve specified for your configuration files ), samba will insert that configuration file into the default one. if any configuration options are restated in smb. conf. fred, those values will override any options previously encountered in that share. note that we say " previously. " if any options are restated in the main configuration file after the includeoption, samba will honor those restated values for the share in which they are defined. here ' s the important part : if there is no such file, samba will not generate an error. in fact, it won ' t do anything at all. this allows you to create only one extra configuration file for fredwhen using this strategy, instead of one for each netbios machine that is on the network. machine - specific configuration files can be used both to customize particular clients and to make debugging samba easier. consider the latter ; if we have one client with a problem, we can use this approach to give it a private log file with a more verbose logging level. this allows us to see what samba is doing without slowing down all the other clients or overflowing the disk with useless logs. remember, with large networks you may not always have the option to restart the samba server to perform debugging! you can use each of the variables in table 4. 1 to give custom values to a variety of samba options. we will highlight several of these options as we move through the next few chapters. back to : using samba © 2001, o ' reilly & associates, inc.


edward the martyr the holy and right - believing king edward the martyr ( c. 962 – march 18, 978 / 979 ) succeeded his father edgar of england as king of england in 975, but was murdered after a reign of only a few years. as the murder was attributed to " irreligious " opponents, whereas edward himself was considered a good christian, he was glorified as saint edward the martyr in 1001 ; he may also be considered a passion - bearer. his feast day is celebrated on march 18, the uncovering of his relics is commemorated on february 13, and the elevation of his relics on june 20. motive and details of his murder edward ' s accession to the throne was contested by a party headed by his stepmother, queen elfrida, who wished her son, ethelred the unready to become king instead. however, edward ' s claim had more support — including that of st. dunstan, archbishop of canterbury — and was confirmed by the witan. king edward " was a young man of great devotion and excellent conduct. he was completely orthodox, good and of holy life. moreover, he loved god and the church above all things. he was generous to the poor, a haven to the good, a champion of the faith of christ, a vessel full of every virtuous grace. " on king edward ' s accession to the throne a great famine was raging through the land and violent attacks were stirred up against monasteries by prominent noblemen who coveted the lands that his father king edgar had endowed to them. many of these monasteries were destroyed, and the monks forced to flee. the king, however, stood firm together with archbishop dunstan in defense of the church and the monasteries. for this, some of the nobles decided to remove him and replace him with his younger brother ethelred. on march 18, 978, the king was hunting with dogs and horsemen near wareham in dorset. during the hunt the king decided to visit his younger brother ethelred who was being brought up in the house of his mother elfrida at corfe castle, near wareham. separating from his retinue, the king arrived alone at the castle. while still on his horse in the lower part of the castle elfrida offered edward a glass of mead. while he was drinking it, edward was stabbed in the back by one of the queen ' s party. ethelred himself was then only ten years old, and so was not implicated in the murder. history of his relics the


a glass of mead. while he was drinking it, edward was stabbed in the back by one of the queen ' s party. ethelred himself was then only ten years old, and so was not implicated in the murder. history of his relics the stories of the relics of st. edward began at the moment of his death ( martyrdom ). immediately following the murder, the body of the murdered king slipped from the saddle of his horse and was dragged with one foot in the stirrup until the body fell into a stream at the base of the hill upon which corfe castle stands ( the stream was found thereafter to have healing properties — particularly for the blind ). the queen then ordered that body be hurriedly hidden in a hut nearby. within the hut, however, lived a woman who was blind from birth, and whom the queen supported out of charity. during the night, a wonderful light appeared and filled the whole hut. struck with awe, the woman cried out : " lord, have mercy! " and suddenly received her sight. at this she discovered the dead body of the king. the church of st. edward at corfe castle now stands on the site of this miracle. at dawn the queen learned of the miracle and was troubled. again she ordered disposal of the body, this time by burying it in a marshy place near wareham. a year after the murder, however, a pillar of fire was seen over the place where the body was hidden, lighting up the whole area. this was seen by some of the inhabitants of wareham, who raised the body. immediately, a clear spring of healing water sprang up in that place. accompanied by what was now a huge crowd of mourners, the body was taken to the church of the most holy mother of god in wareham and buried at the east end of the church. this took place on february 13, 980. on the account of a series of subsequent miracles, the relics were translated to the abbey at shaftesbury. when the relics were taken up from the grave, they were found to be whole and incorrupt. the translation of the relics occurred in great procession on february 13, 981, and arrived at shaftesbury seven days later. there the relics were received by the nuns of shaftesbury abbey and were buried with full royal honors on the north side of the altar. on the way from wareham to shaftesbury, a further miracle had taken place ; two crippled men were brought close to the bier, and those


shaftesbury abbey and were buried with full royal honors on the north side of the altar. on the way from wareham to shaftesbury, a further miracle had taken place ; two crippled men were brought close to the bier, and those carrying it lowered the body to their level. where upon the cripples were immediately restored to full health. this procession and these events were re - enacted in 1000 years later in 1981. in 1001, the tomb in which the saint lay was observed to regularly rise from the ground. king ethelred was filled with joy at this and instructed the bishops to raise his brother ' s tomb from the ground and place it into a more fitting place. as the tomb was opened a wonderful fragrance issued from it, such that all present " thought that they were standing in paradise ". the bishops then bore away the sacred relics from the tomb and placed them in a casket in the holy place of the saints together with other holy relics. this elevation of the relics of st. edward took place on june 20, 1001. st. edward was officially glorified by the all - english council of 1008, presided over by st. alphege, archbishop of canterbury ( who was later also martyred by the danes in 1012 ). king ethelred ordered that the saint ' s three feast days ( march 18, february 13, and june 20 ) should be celebrated throughout england. shaftesbury abbey was rededicated to the mother of god and st. edward. shaftesbury was apparently renamed " edwardstowe, " only reverting to its original name after the reformation. many miracles were recorded at the tomb of st. edward including the healing of lepers and the blind. during the sixteenth century, under king henry viii of england, monasteries were dissolved and many holy places were demolished, but st. edward ' s remains were hidden so as to avoid desecration. in 1931, the relics were recovered by mr. wilson - claridge during an archaelogical excavation ; their identity was confirmed by dr. t. e. a. stowell, an osteologist. in about 1982, mr. wilson - claridge donated the relics to the russian orthodox church outside russia, which placed them in a church in brookwood cemetery, in woking, surrey. the st. edward brotherhood of monks was organized there as well. the church is now named st. edward the martyr orthodox church. - edward the martyr on wikipedia - king edward the martyr on the


theophylact of ochrid blessed theophylactus of ohrid ( ca. 1050 / 60 - ca. 1108 ) was one of the most famous byzantine biblical scholards and exegetes ; he was born on the greek island of euboia, close to athens, some time between 1050 and 1060. he pursued an education in constantinople to be study under the finest teachers of literature and rhetoric of his time and became one of the clergy of the great church there. he was appointed professor of rhetoric at the patriarchal academy and tutor to the emperor ' s children. as a relatively young man, he was consecrated as bishop and sent, against his will, to ochrid, where he was the metropolitan of the church in bulgaria for twenty - five years. an inspired theologian and orator, he has left many homilies and, most important, a commentary on the whole new testament ( theophylactus completed extensive biblical commentaries on the four gospels, the acts of the apostles, and the new testament epistles. there is also supposed to be a commentary on the greek text of the psalms and on the prophets ), which has been has been treasured by orthodox christians ever since. the patrologia graeca has a long sermon on the cross, another on john the baptist, and a third on the feast of the presentation. the first english translation ( and the first in any modern western european language ) of theophylact ' s commentaries on the new testament, the explanation of the gospels, is available from chrysostom press. work is underway to complete the english translation of his commentaries on the book of acts and the epistles. in his last years he moved to thessalonica, where he reposed in peace ; the exact year of blessed theophylact ’ s repose is not known, but the latest date that can be ascertained from his letters is 1108. the serbian orthodox church, whose jurisdiction in later years came to include ochrid and macedonia, and other orthodox churches, commemorates theophylactus as a saint, on december 31. - blessed theophylact, archbishop of ochrid and bulgaria, download theophylact ' s commentary on i corinthians, chapter 13 for free.


parkinson ’ s disease 101 what is parkinson ’ s disease? parkinson ’ s disease ( pd ) is a neurodegenerative brain disorder that progresses slowly in most people. what this means is that individuals with pd will be living with pd for twenty years or more from the time of diagnosis. while parkinson ’ s disease itself is not fatal, the center for disease control rated complications from the disease as the 14th top cause of death in the united states. there is currently no cure for parkinson ’ s ; however, your doctors will be focused and dedicated to finding treatments that help control the symptoms of pd and have a good quality of life. normally, there are brain cells ( neurons ) in the human brain that producedopamine. these neurons concentrate in a particular area of the brain, called the substantia nigra. dopamine is a chemical that relays messages between the substantia nigra and other parts of the brain to control movements of the human body. dopamine helps humans to have smooth coordinated muscle movements. when approximately 60 to 80 % of the dopamine - producing cells are damaged, and do not produce enough dopamine, the motor symptoms of parkinson ’ s disease appear. this process of impairment of brain cells is called neurodegeneration. four main motor symptoms of pd : - shaking or tremor at rest. - slowness of movement, calledbradykinesia. - stiffness or rigidity of the arms, legs or trunk. - trouble with balance and falls, also called postural instability. postural instability usually appears later with disease progression and may not be present with initial diagnosis. secondary symptoms of pd may include : - small, cramped handwriting, called micrographia. - reduced arm swing on the affected side. - slight foot drag on affected side creating a shuffled walk. - “ freezing ” — a term used to describe being “ stuck in place ” when attempting to walk. - loss of facial expression due to rigidity of facial muscles, calledhypomimia. - low voice volume or muffled speech, called hypophonia. - tendency to fall backwards, called retropulsion. - decrease ability in automatic reflexes such as blinking and swallowing. other symptoms of pd : - anxiety - beyond the normal response to stress - hallucinations, psychosis - sleep disturbances ( vivid dreams, talking and moving during night sleep ) - increase in dandruff ( seaborrhea dermatitis ) or oily skin content courtesy of the national parkinson foundation


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