throughout the poem, “ fra lippo lippi ” browning seems to be engaging in a dialogue with the church regarding celibacy — both in the artistic and sexual sense. the feelings of the poem ’ s narrator can easily be seen as browning ’ s own critique and while the main theme concerns art, the strict sense in which the church views artistic pursuits and products is similar to the way it requires priests to live celibate lives. while the church ’ s main argument is that art should be presented as something “ higher ” than the base representation of the human form, this denies the essential humanity of the subject, god ’ s people. along these same lines, the way the church frowns upon sexual, lustful activity on the part of its clergy by demanding celibacy is exactly the same request as for the artist. both demands of the church, artistic and sexual are idealized conceptions of how humans should be represented and both, according to the narrator of the poem, are entirely unrealistic and misguided. through this poem, browning is arguing against mandatory celibacy for priests and is suggesting, through the story and artistic struggle of fra lippo lippi, that the demands of the church go against human nature. we are all, to use browning ’ s word, “ beasts ” thus prone to the same desires that the church wishes to “ rub out ”. the narrator of the poem by browning, “ fra lippo lippi ” argues that his life in cloister has been unnatural and restraining and bemoans the lack of life he is allowed to experience ( although he obviously breaks the rules ). the mandatory celibacy is made even more absurd when the fra point out, “ you should not take a fellow eight years old / and make him swear to never kiss the girls ” ( 224 - 25 ). earlier in the poem, he speaks of this in terms of other boys that had been brought into cloister by openly saying with great meaning, “ trash, such as these poor devils of medici / have given their hearts to — all at eight years old ” ( 100 - 101 ). he seems to see this celibacy as a terrible waste of youth and life — both of which he values above all else. he seeks to represent truth through art, despite the fact that everything in his life is geared towards a completely celibate existence — both in art, sexuality, and life. the story of his life can be summed up in the simple phrase on line 221, “ rub all


art, despite the fact that everything in his life is geared towards a completely celibate existence — both in art, sexuality, and life. the story of his life can be summed up in the simple phrase on line 221, “ rub all out! ’ well, well, there ’ s my life in short. ” he has been told to extinguish the art and the humanity, thus the keen sexual desire that longs to be free. browning, through the character of fra lippo lippi, creates meaning of the poem by suggesting that the unreal expectations thrust upon him by the church authority go against all that is natural in human beings. just as his artwork seeks to preserve the central nature of the human form, his mindset and lustful appetites are part of this preservation of unrealistic ideals of celibacy. in mocking the demands put upon by the church, the narrator relates these demands : “ your business is not to catch men with show, / with homage to the perishable clay, / but life them over it, ignore it all, / make them forget there ’ s such a thing as flesh ” ( 179 - 182 ). the church ’ s desire for unrealistic representation extends from art to the idea that celibacy should be adhered to and they wish to make parishioners and clergy alike wipe out ideas of the sinful flesh. ultimately, the whole of the poem is a criticism on mandatory celibacy, which is told through the metaphor of art. if art, like sexual desire, cannot be expressed, then it would seem that religion is somehow a lie, that there is always something lurking under the surface. the narrator points out not only the hypocrisy of these celibacy rules, but the inherent flaws that exist within them, namely, that humans are creatures of the flesh. other essays and articles in the literature archives related to this topic include : romanticism in poems by wordsworth and coleridge • analytical essay on the poem “ air and angels ” by john donne • poem analysis of “ do not go gently into that good night ” by dylan thomas • poetry comparison of dover beach ( arnold ) and sonnet 29 ( shakespeare ) • the poetry of byron and the issue of genre


recognizing sexual grooming by michael a. patterson and donald f. austin school districts that want to protect students from sexual misconduct by staff should consider ways to prevent “ sexual grooming, ” a task that is difficult because such grooming often is only evident after the fact. in most sexual misconduct cases, a form of “ grooming ” takes place. preventing it can be very difficult, in part because sexual grooming can be quite subtle and similar to innocent behavior. in fact, many experts are not willing to label conduct as “ sexual grooming ” until intent has been established by actual molestation. however, the best way for school districts to prevent the grooming is by stopping inappropriate boundary invasions. even though this makes common sense, it ’ s a fairly novel idea in both law and schools. only one state - - texas - - and a handful of school districts have specific board policies addressing boundary invasions. our recommendations for dealing with this issue are based on hundreds of litigated cases involving allegations of childhood sexual molestation and listening to testimony of victims and experts such as timothy kahn, a private clinician who specializes in sexual behavior and deviancy and is recognized as an expert in court cases relating to sexual predators. it also is based on the experiences of other sexual offender counselors who have listened to hundreds of offenders tell their stories. state regulations on professional conduct, combined with board policies and practices, can accomplish the goal of stopping inappropriate boundary invasion behavior. boundary invasion concepts are important to understand because of personnel situations, collective bargaining investigations, and instances in which board members and superintendents need general advice and guidance. would you like to continue reading?


| born on | | 11 march 1611 at 12 : 00 ( = 12 : 00 noon ) | | place | | southwick, england, 50n50, 0w13 | | timezone | | lmt m0w13 ( is local mean time ) | | astrology data | | 20°32 ' 15°14 asc. 17°30 ' | british scientist, a brilliant linguist and mathematician. he was the son of a non - conformist clergyman who died when the boy was five and left the legacy of a good library. pell was a bright and multi - lingual student and very handsome. famed in philosophy and math, he established a school in sussex. married in 1632, he had eight kids. also unpractical and improvident, he struggled with his financial position and died in poverty 12 / 12 / 1685. - relationship : marriage 1632 ( lasting ) - death, cause unspecified 12 december 1685 ( age 74 ) chart placidus equal _ h. - death of father 1617 ( when he was five ) martin harvey in nativitas i, " his youngest uncle guessed ' about noon. ' " - notable : famous : top 5 % of profession - notable : extraordinary talents : for languages - vocation : science : mathematics / statistics ( mathematician ) - family : parenting : kids more than 3 ( eight ) - family : relationship : number of marriages ( one ) - family : childhood : family traumatic event ( age five when dad died ) - lifestyle : financial : on the edge ( impractical ; died in poverty )


| national parks quicklinks | backpacker magazine – october 2008 when a storm comes out of nowhere, learn how to handle the unexpected. 3. reading the weather wrong : ignore those clouds building on the horizon – the summit is just an hour away! right : watch for thick, dark, anvil - shaped clouds. if bad weather seems to be blowing in, stop and do a " pre - mortem " : if a storm obscures visibility, will you be able to find your way back down? will you be exposed to lightning? keep track of warning signs, such as dropping temperatures and increased winds, and use them to convince summit - fevered partners to turn back. how to spot a coming storm a. altostratus : these high, gray clouds often cover the entire sky and indicate prolonged rain or snow is on the way. b. nimbostratus : these low, thick, gray clouds block most sunlight and usually bring steady, light - to medium - intensity rain or snow. c. cumulonimbus : these towering, anvil - shaped clouds can produce lightning, snow, heavy rain, and hail. 4. deciding to stay or go wrong : strike out blindly into the storm, trying to feel your way to safety in a whiteout – you have to get outta there, no matter what! right : " if the weather ' s so bad that you can ' t see the trail, you should wait it out, " says brown. mark your location on your map or gps, put on extra layers, then find or build shelter.


ips pine bark beetle order coleoptera : family scolytidae importance : ips beetles are commonly found throughout the south. they usually attack injured or stressed trees, freshly felled trees or logging slash. infestations are frequently initiated in trees stressed by lightning, logging injury or fire damage. ips beetles usually attack and kill only one - to - a - few trees in a location. however, in areas in which trees have undergone severe drought stress, ice or wind / hail damage, they frequently buildup large populations and may kill large numbers of trees. ips beetles are second only to the southern pine beetle in the number of trees killed by southern forest insects. hosts : ips beetles attack the major pine species grown in evidence : depending upon which of the four ips species are involved, an infestation is initiated by adults attacking the tree trunk, the trunk and scaffold limbs or only scaffold limbs. often, the first recognized sign of attack is yellowing or reddening of needles in tree crowns. unfortunately, by this time most of the beetles have completed their life cycle ( approx. 21 days to several months depending upon temperature ) and emerged from the tree. other signs of attack include the formation of amber, popcorn - shaped pitch tubes on the tree trunk, or if the tree is severely stressed, only the presence of small boring holes and brown boring dust found in bark crevices and on spider webs resulting from adults boring through the tree bark. ips pitch tubes are ½ inch - or - less in diameter are formed as resin exuded as a defense against the beetles boring through the tree bark hardens. identification : ips beetles are one of three major groups of important pine bark beetles in the south. the rear end of adult ips beetles are concave ( scoopedout in appearance ) with four - to - six pairs of spines on either side of the concaved areas. adults are cylindrical in shape, usually dark browntoblack and range in length from 2 to 7 mm ( 0. 10. 3 inch ). other important pine bark beetles in the south are the southern pine beetle ( spb ) dendroctonusfrontalis zimmermann and the black turpentine beetle ( btb ) dendroctonus terebrans ( olivier ), which have rounded rear ends. damage : male ips beetles initiate attack by boring through the bark and constructing mating chambers. from two to four females ( depending on species ) join each male. egg galleries radiate


##ebrans ( olivier ), which have rounded rear ends. damage : male ips beetles initiate attack by boring through the bark and constructing mating chambers. from two to four females ( depending on species ) join each male. egg galleries radiate out from the mating chamber with eggs being deposited at regular intervals along the sides of the galleries. the galleries usually groove the sapwood and are generally free of boring dust. ips egg galleries are usually parallel to the grain of the sapwood and are roughly y, h or i shaped ( except for the small ips avulsus ). ips beetles introduce blue stain fungus into egg galleries on which larvae feed and which will ultimately cause the death of the tree. once ips beetles successfully attack a tree and construct egg galleries the tree usually cannot be saved, even if treated with an insecticide to kill the larvae. contact your county extension office or your local state forestry commission / department for more information. g. k. douce. 1993. pine bark beetles. univ. ga, coop. ext. serv., col. agr. and envir. sci., bull. 1097, 8 pp. anonymous. 1989. insects and diseases of trees in the south. usda forest service southern region. protection report r9 - pr 16. 98p. image 1 : forest insects and their damage photo cd vol. 1 no. 88. gerald lenhard, louisiana image 2 : forest insects and their damage photo cd vol. 2 no. 12. ronald billings, texas forest service. image 3 : forest insects and their damage photo cd vol. 2 no. 17. ronald billings, texas forest service. [ home ]


survivors of the titanic | survivors from the famous shipwreck tell their stories channel | radio 4 first broadcast | 16 july 1986 duration | 3 minutes 31 seconds in this extract from the ' today ' programme, commander mark newhart of the us navy and expedition director dr robert ballard describe their robotic underwater camera, known as the jason jr, which they have used to take remarkable photos of the wreck of the rms titanic. jason jr, the remote - controlled camera mentioned in this item, was connected to the us navy research submersible alvin by a 300ft fibre - optic cable. jason jr was used on many subsequent missions before it was lost in the pacific ocean when a barge transporting it to the galapagos islands sank in 1991. the most senior surviving officer describes how the titanic sank. hitting the iceberg felt ' like a train being pulled up in the station '. an eyewitness account from the bridge of the titanic. major fw prentis describes his escape from the titanic. the 90 - year - old survivor vividly describes her experiences on the titanic. edwina mackenzie shares her experience of the night the majestic titanic sank. an interview with a shipbuilder whose job was to make the titanic watertight. an interview with eva hart, one of the last survivors of the titanic. interviews with crew and passengers who survived the sinking of the titanic. a prototype underwater camera explores the wreck of the titanic. dr robert ballard describes videos from the site of the titanic wreck. eva hart shares her memories as a survivor of the ' unsinkable ' titanic. telly savalas hosts a us tv special about the titanic. dutch courage is required for radio interviewees. the head of features asks if the play could be re - written as a documentary. the government of northern ireland urges for the broadcast to be stopped. concerns that this play could damage the bbc ' s relationships in northern ireland. a chance meeting in a gentlemen ' s club brings the controversy to an end. a summary of the brewing controversy. this page is best viewed in an up - to - date web browser with style sheets ( css ) enabled. while you will be able to view the content of this page in your current browser, you will not be able to get the full visual experience. please consider upgrading your browser software or enabling style sheets ( css ) if you are able to do so.


asthma, one of the most common, chronic conditions in the united states, affects more than 15 million people and is increasingly prevalent in all age groups throughout the world. in fact, it is the no. 1 cause of absenteeism among school children. even though there is no cure for asthma, it can be controlled. " it is vital for people with asthma to get educated on the condition, " says sherry amadon, a registered respiratory therapist and pulmonary function technologist who serves as lead therapist for the east jefferson general hospital ( ejgh ) pulmonary rehabilitation and asthma management center. " with education, they can stop suffering and start living an active lifestyle. " asthma is a condition in which the air passages connecting the nose, mouth and lungs narrow and constrict airflow. due to this inflammation, the smaller air passage creates a strain on the body and leads to common symptoms such as wheezing, coughing and tightness in the chest. left untreated, severe cases can be fatal. more than 5, 000 deaths per year are attributed to asthma, and the number is climbing each year. " in treating people with asthma, we believe in the four components outlined by the national asthma education and prevention program, " says amadon, who also is a certified asthma educator. " we focus on assessment and monitoring, control of contributing factors, pharmacological therapies and education. we work with you and your physician to develop an individual, self - management plan especially for you. " diagnosing asthma is sometimes difficult, because its symptoms mirror other respiratory illnesses. people also sometimes view it as just a recurring cough. after proper evaluations, review of medical and family history and chest x - rays, physicians can begin to eliminate other respiratory illnesses as possibilities. to get a more definitive diagnosis, a spirometry test, in which a patient blows into a tube to determine the volume of air produced by the lungs, may be conducted. most asthma attacks are brought on by a trigger, or a set of conditions, that causes the respiratory system to react and constrict. everyone has different triggers that initiate an asthma attack, and they are not easily detectible in many cases. allergens such as mold, dust mites, secondhand smoke and pet dander are major triggers. sometimes stress, emotional swings, temperature changes and exercise can set off an attack. one of the first steps to living with asthma is to identify any triggers that may cause an attack and try to eliminate them from your surroundings -


dander are major triggers. sometimes stress, emotional swings, temperature changes and exercise can set off an attack. one of the first steps to living with asthma is to identify any triggers that may cause an attack and try to eliminate them from your surroundings - - particularly in your home, where you spend much of your time. other recommendations may include removing carpet, using an air purifier, or if you decide to have a pet, researching which pets are least likely to adversely affect asthma sufferers. if a trigger is found outside your home in places you cannot control, it is best to avoid those triggers that you can and be prepared to handle an attack that might be brought on by these factors. some asthma can be treated or controlled through medication, a determination best made by your physician. steroids and maintenance medications can be prescribed in certain cases as a way to control the disease on a daily basis. for short - term use, an inhaler works to abort an attack, but professionals caution that using an inhaler too often is a sign that your approach to dealing with asthma may need to be adjusted. " in regards to the inhaler, i tell people it ' s the rule of two, " says amadon. " if you use your inhaler more than twice a week, if you have nighttime symptoms more than twice a month, or if you need to refill your inhaler more than twice a year, you may not have control of your asthma. we should sit down and go over your history to see if you should do something different to gain control. " amadon also recommends that anyone with asthma seek out a support group. visiting with others reminds you that you are not alone, and it is useful to learn what they are doing to control their asthma. it is a learning experience for everyone, she says. ejgh offers the better breathers support group, which is free and open to the public. for more information, call ejgh health finder at 456 - 5000.


early church fathers chapter 3. - why the son chiefly is intimated in the scriptures by the name of wisdom, while both the father and the holy spirit are wisdom. that the holy spirit, together with the father and the son, is one wisdom. chapter 6. - why we do not in the trinity speak of one person, and three essences. what he ought to believe concerning the trinity who does not receive what is said above. man is both after the image, and is the image of god. the question is explained, which had been deferred in the previous book, viz. that god the father, who begat the son, his power and wisdom, is not only the father of power and wisdom, but also himself power and wisdom ; and similarly the holy spirit : yet that there are not three powers or three wisdoms, but one power and one wisdom, as there is one god and one essence. inquiry is then made, why the latins say one essence, three persons, in god ; but the greeks, one essence, three substances or hypostases : and both modes of expression are shown to arise from the necessities of speech, that we might have an answer to give when asked, what three, while truly confessing that there are three, viz. the father, and the son, and the holy spirit. 1. let us now inquire more carefully, so far as god grants, into that which a little before we deferred ; whether each person also in the trinity can also by himself and not with the other two be called god, or great, or wise, or true, or omnipotent, or just, or anything else that can be said of god, not relatively, but absolutely ; or whether these things cannot be said except when the trinity is understood. for the question is raised, - because it is written, " christ the power of god, and the wisdom of god, " 1 - whether he is so the father of his own wisdom and his own power, as that he is wise with that wisdom which he begat, and powerful with that power which he begat ; and whether, since he is always powerful and wise, he always begat power and wisdom. for if it be so, then, as we have said, why is he not also the father of his own greatness by which he is great, and of his own goodness by which he is good, and of his own justice by which he is just, and


so, then, as we have said, why is he not also the father of his own greatness by which he is great, and of his own goodness by which he is good, and of his own justice by which he is just, and whatever else there is? or if all these things are understood, although under more names than one, to be in the same wisdom and power, so that that is greatness which is power, that is goodness which is wisdom, and that again is wisdom which is power, as we have already argued ; then let us remember, that when i mention any one of these, i am to be taken as if i mentioned all. it is asked, then, whether the father also by himself is wise, and is himself his own wisdom itself ; or whether he is wise in the same way as he speaks. for he speaks by the word which he begat, not by the word which is uttered, and sounds, and passes away, but by the word which was with god, and the word was god, and all things were made by him : 2 by the word which is equal to himself, by whom he always and unchangeably utters himself. for he is not himself the word, as he is not the son nor the image. but in speaking ( putting aside those words of god in time which are produced in the creature, for they sound and pass away, - in speaking then ) by that co - eternal word, he is not understood singly, but with that word itself, without whom certainly he does not speak. is he then in such way wise as he is one who speaks, so as to be in such way wisdom, as he is the word, and so that to be the word is to be wisdom, that is, also to be power, so that power and wisdom and the word may be the same, and be so called relatively as the son and the image : and that the father is not singly powerful or wise, but together with the power and wisdom itself which he begat ( genuit ) ; just as he is not singly one who speaks, but by that word and together with that word which he begat ; and in like way great by that and together with that greatness, which he begat? and if he is not great by one thing, and god by another, but great by that whereby he is god, because it is not one thing to him to be great and another to be god ; it follows that


, which he begat? and if he is not great by one thing, and god by another, but great by that whereby he is god, because it is not one thing to him to be great and another to be god ; it follows that neither is he god singly, but by that and together with that deity ( deitas ) which he begat ; so that the son is the deity of the father, as he is the wisdom and power of the father, and as he is the word and image of the father. and because it is not one thing to him to be, another to be god, the son is also the essence of the father, as he is his word and image. and hence also - except that he is the father [ the unbegotten ] - the father is not anything unless because he has the son ; so that not only that which is meant by father ( which it is manifest he is not called relatively to himself but to the son, and therefore is the father because he has the son ), but that which he is in respect to his own substance is so called, because he begat his own essence. for as he is great, only with that greatness which he begat, so also he is, only with that essence which he begat ; because it is not one thing to him to be, and another to be great. is he therefore the father of his own essence, in the same way as he is the father of his own greatness, as he is the father of his own power and wisdom? since his greatness is the same as his power, and his essence the same as his greatness. 2. this discussion has arisen from that which is written, that " christ is the power of god, and the wisdom of god. " wherefore our discourse is compressed into these narrow limits, while we desire to speak things unspeakable ; that either we must say that christ is not the power of god and the wisdom of god, and so shamelessly and impiously resist the apostle ; or we must acknowledge that christ is indeed the power of god and the wisdom of god, but that his father is not the father of his own power and wisdom, which is not less impious ; for so neither will he be the father of christ, because christ is the power of god and the wisdom of god ; or that the father is not powerful with his own power, or wise with his own wisdom : and who shall dare to say this


for so neither will he be the father of christ, because christ is the power of god and the wisdom of god ; or that the father is not powerful with his own power, or wise with his own wisdom : and who shall dare to say this? or yet, again, that we must understand, that in the father it is one thing to be, another thing to be wise, so that he is not by that by which he is wise : a thing usually understood of the soul, which is at some times unwise, at others wise ; as being by nature changeable, and not absolutely and perfectly simple. or, again, that the father is not anything in respect to his own substance ; and that not only that he is the father, but that he is, is said relatively to the son. how then can the son be of the same essence as the father, seeing that the father, in respect to himself, is neither his own essence, nor is at all in respect to himself, but even his essence is in relation to the son? but, on the contrary, much more is he of one and the same essence, since the father and son are one and the same essence ; seeing that the father has his being itself not in respect to himself, but to the son, which essence he begat, and by which essence he is whatever he is. therefore neither [ person ] is in respect to himself alone ; and both exist relatively the one to the other. or is the father alone not called father of himself, but whatever he is called, is called relatively to the son, but the son is predicatedof in reference to himself? and if it be so, what is predicated of him in reference to himself? is it his essence itself? but the son is the essence of the father, as he is the power and wisdom of the father, as he is the word of the father, and the image of the father. or if the son is called essence in reference to himself, but the father is not essence, but the begetter of the essence, and is not in respect to himself, but is by that very essence which he begat ; as he is great by that greatness which he begat : therefore the son is also called greatness in respect to himself ; therefore he is also [ called, in like manner, power, and wisdom, and word, and image. but what can be more absurd than that he should be called imagein respect to himself? or if image


greatness in respect to himself ; therefore he is also [ called, in like manner, power, and wisdom, and word, and image. but what can be more absurd than that he should be called imagein respect to himself? or if image and word are not the very same with power and wisdom, but the former are spoken relatively, and the latter in respect to self, not to another ; then we get to this, that the father is not wise with that wisdom which he begat, because he himself cannot be spoken relatively to it, and it cannot be spoken relatively to him. for all things which are said relatively are said reciprocally ; therefore it remains that even in essence the son is spoken of relatively to the father. but from this is educed a most unexpected sense : that essence itself is not essence, or at least that, when it is called essence, not essence butsomething relative is intimated. as when we speak of a master, essence is not intimated, but a relative which has reference to a slave ; but when we speak of a man, or any such thing which is said in respect to self not to something else, then essence is intimated. therefore when a man is called a master, man himself is essence, but he is called master relatively ; for he is called man in respect to himself, but master in respect to his slave. but in regard to the point from which we started, if essence itself is spoken relatively, essence itself is not essence. add further, that all essence which is spoken of relatively, is also something, although the relation be, taken away ; as e. g. in the case of a man who is a master, and a man who is a slave, and a horse that is a beast of burden, and money that is a pledge, the man, and the horse, and the money are spoken in respect to themselves, and are substances or essences ; but master, and slave, and beast of burden, and pledge, are spoken relatively to something. but if there were not a man, that is, some substance, there would be none who could be called relatively a master ; and if there were no horse having a certain essence, there would be nothing that could be called relatively a beast of burden ; so if money were not some kind of substance, it could not be called relatively a pledge. wherefore, if the father also is not something in respect to himself then there is no one at all that can be spoken of


beast of burden ; so if money were not some kind of substance, it could not be called relatively a pledge. wherefore, if the father also is not something in respect to himself then there is no one at all that can be spoken of relatively to something. for it is not as it is with color. the color of a thing is referred to the thing colored, and color is not spoken at all in reference to substance, but is always of something that is colored ; but that thing of which it is the color, even if it is referred to color in respect to its being colored, is yet, in respect to its being a body, spoken of in respect to substance. but in no way may we think, in like manner, that the father cannot be called anything in respect to his own substance, but that whatever he is called, he is called in relation to the son ; while the same son is spoken of both in ret to his own substance and in relation to the father, when he is called great greatness, and powerful power, plainly in respect to himself, and the greatness and power of the greatand powerful father, by which the father is great and powerful. it is not so ; but both are substance, and both are one substance. and as it is absurd to say that whiteness is not white, so is it absurd to say that wisdom is not wise ; and as whiteness is called white in respect to itself, so also wisdom is called wise in respect to itself. but the whiteness of a body is not an essence, since the body itself is the essence, and that is a quality of it ; and hence also a body is said from that quality to be white, to which body to be is not the same thing as to be white. for the form in it is one thing, and the color another ; and both are not in themselves, but in a certain bulk, which bulk is neither form nor color, but is formed and colored. true wisdom is both wise, and wise in itself. and since in the case of every soul that becomes wise by partaking of wisdom, if it again becomes foolish, yet wisdom in itself remains ; nor when that soul was changed into folly is the wisdom likewise so changed ; therefore wisdom is not in him who becomes wise by it, in the same manner as whiteness is in the body which is by it made white. for when the body has been changed into another color, that whiteness will not remain, but will altogether


wisdom is not in him who becomes wise by it, in the same manner as whiteness is in the body which is by it made white. for when the body has been changed into another color, that whiteness will not remain, but will altogether cease to be. but if the father who begat wisdom is also made wise by it, and to be is not to him the same as to be wise, then the son is his quality, not his offspring ; and there will no longer be absolute simplicity in the godhead. but far be it from being so, since in truth in the godhead is absolutely simple essence, and therefore to be is there the same as to be wise. but if to be is there the same as to be wise, then the father is not wise by that wisdom which he begat ; otherwise he did not beget it, but it begat him. for what else do we say when we say, that to him to be is the same as to be wise, unless that he is by that whereby he is wise? wherefore, that which is the cause to him of being wise, is itself also the cause to him that he is ; and accordingly, if the wisdom which he begat is the cause to him of being wise, it is also the cause to him that he is ; and this cannot be the case, except either by begetting or by creating him. but no one ever said in any sense that wisdom is either the begetter or the creator of the father ; for what could be more senseless? therefore both the father himself is wisdom, and the son is in such way called the wisdom of the father, as he is called the light of the father ; that is, that in the same manner as light from light, and yet both one light, so we are to understand wisdom of wisdom, and yet both one wisdom ; and therefore also one essence, since, in god, to be, is the same as to be wise. for what to be wise is to wisdom, and to be able is to power, and to be eternal is to eternity, and to be just to justice, and to be great to greatness, that being itself is to essence. and since in the divine simplicity, to be wise is nothing else than to be, therefore wisdom there is the same as essence. 3. therefore the father and the son together are one essence, and one greatness, and one truth, and one wisdom. but the father and son


to be wise is nothing else than to be, therefore wisdom there is the same as essence. 3. therefore the father and the son together are one essence, and one greatness, and one truth, and one wisdom. but the father and son both together are not one word, because both together are not one son. for as the son is referred to the father, and is not so called in respect to himself, so also the word is referred to him whose word it is, when it is called the word. since he is the son in that he is the word, and he is the word in that he is the son. inasmuch, therefore, as the father and the son together are certainly not one son, it follows that the father and the son together are not the one word of both. and therefore he is not the word in that he is wisdom ; since he is not called the word in respect to himself, but only relatively to him whose word he is, as he is called the son in relation to the father ; but he is wisdom by that whereby he is essence. and therefore, because one essence. one wisdom. but since the word is also wisdom, yet is not thereby the word because he is wisdom for he is understood to be the word relatively, but wisdom essentially : let us understand, that when he is called the word, it is meant, wisdom that is born, so as to be both the son and the image ; and that when these two words are used, namely wisdom ( is ) born, in one of the two, namely born, 3 both word, and image, and son, are understood, and in all these names essence is not expressed, since they are spoken relatively ; but in the other word, namely wisdom, since it is spoken also in respect to substance, for wisdom is wise in itself, essence also is expressed, and that being of his which is to be wise. whence the father and son together are one wisdom, because one essence, and singly wisdom of wisdom, as essence of essence. and hence they are not therefore not one essence, because the father is not the son, and the son is not the father, or because the father is un - begotten, but the son is begotten : since by these names only their relative attributes are expressed. but both together are one wisdom and one essence ; in which to be, is the same as to be wise. and both together are not the word or the son, since to


the son, that is, by his word. for if that word which we utter, and which is temporal and transitory, declares both itself, and that of which we speak, how much more the word of god, by which all things are made? for this word so declares the father as he is the father ; because both itself so is, and is that which is the father, in so far as it is wisdom and essence. for in so far as it is the word. it is not what the father is : because the word is not the father, and word is spoken relatively, as is also son, which assuredly is not the father. and therefore christ is the power and wisdom of god, because he himself, being also power and wisdom, is from the father, who is power and wisdom ; as he is light of the father, who is light, and the fountain of life with god the father, who is himself assuredly the fountain of life. for " with thee, " he says, " is the fountain of life, and in thy light shall we see light. " 6 because, " as the father hath life in himself, so hath he given to the son to have life in himself : " 7 and, " he was the true light, which lighteth every man that cometh into the world : " and this light, " the word, " was " with god ; " but " the word also was god ; " 8 and " god is light, and in him is no darkness at all : " 9 but a light that is not corporeal, but spiritual ; yet not in such way spiritual, that it was wrought by illumination, as it was said to the apostles, " ye are the light of the world, " 10 but " the light which lighteth every man, " that very supreme wisdom itself who is god, of whom we now treat. the son therefore is wisdom of wisdom, namely the father, as he is light of light, and god of god ; so that both the father singly is light, and the son singly is light ; and the father singly is god, and the son singly is god : therefore the father also singly is wisdom, and the son singly is wisdom. and as both together are one light and one god, so both are one wisdom. but the son is " by god made unto us wisdom, and righteousness, and sanctification ; " 11 because we turn ourselves to him in time


wisdom. and as both together are one light and one god, so both are one wisdom. but the son is " by god made unto us wisdom, and righteousness, and sanctification ; " 11 because we turn ourselves to him in time, that is, from some particular time, that we may remain with him for ever. and he himself from a certain time was " the word made flesh, and dwelt among us. " 5. on this account, then, when anything concerning wisdom is declared or narrated in the scriptures, whether as itself speaking, or where anything is spoken of it, the son chiefly is intimated to us. and by the example of him who is the image, let us also not depart from gods since we also are the image of god : not indeed that which is equal to him, since we are made so by the father through the son, and not born of the father, as that is. and we are so, because we are enlightened with light ; but that is so, because it is the light that enlightens ; and which, therefore, being without pattern, is to us a pattern. for he does not imitate any one going before him, in respect to the father, from whom he is never separable at all, since he is the very same substance with him from whom he is. but we by striving imitate him who abides, and follow him who stands still, and walking in him, reach out towards him ; because he is made for us a way in time by his humiliation, which is to us an eternal abiding - place by his divinity. for since to pure intellectual spirits, who have not fallen through pride, he gives an example in the form of god and as equal with god and as god ; so, in order that he might also give himself as an example of returning to fallen man who on account of the uncleanness of sins and the punishment of mortality cannot see god, " he emptied himself ; " not by changing his own divinity, but by assuming our changeableness : and " taking upon him the form of a servant " 12 he came to us into this world, " 13 who " was in this world, " because " the world was made by him ; " 14 that he might be an example upwards to those who see god, an example downwards to those who admire man, an example to the sound to persevere, an example to the sick to be made whole, an example to


by him ; " 14 that he might be an example upwards to those who see god, an example downwards to those who admire man, an example to the sound to persevere, an example to the sick to be made whole, an example to those who are to die that they may not fear, an example to the dead that they may rise again, " that in all things he might have the pre - eminence. " 15 so that, because man ought not to follow any except god to blessedness, and yet cannot perceive god ; by following god made man, he might follow at once him whom he could perceive, and whom he ought to follow. let us then love him and cleave to him, by charity spread abroad in our hearts, through the holy spirit which is given unto us. 16 it is not therefore to be wondered at, if, on account of the example which the image, which is equal to the father, gives to us, in order that we may be refashioned after the image of god, scripture, when it speaks of wisdom, speaks of the son, whom we follow by living wisely ; although the father also is wisdom, as he is both light and god. 6. the holy spirit also, whether we are to call him that absolute love which joins together father and son, and joins us also from beneath, that so that is not unfitly said which is written, " god is love ; " 17 how is he not also himself wisdom, since he is light, because " god is light "? or whether after any other way the essence of the holy spirit is to be singly and properly named ; then, too, since he is god, he is certainly light ; and since he is light, he is certainly wisdom. but that the holy spirit is god, scripture proclaims by the apostle, who says, " know ye not that ye are the temple of god? " and immediately subjoins, " and the spirit of god dwelleth in you ; " 18 for god dwelleth in his own temple. for the spirit of god does not dwell in the temple of god as a servant, since he says more plainly in another place, " know ye not that your body is the temple of the holy ghost which is in you, and which ye have of god, and ye are not your own? for ye are bought with a great price : therefore glorify god in your body. " 19 but what is wisdom, except spiritual and unchang


ghost which is in you, and which ye have of god, and ye are not your own? for ye are bought with a great price : therefore glorify god in your body. " 19 but what is wisdom, except spiritual and unchangeable light? for yonder sun also is light, but it is corporeal ; and the spiritual creature also is light, but it is not unchangeable. therefore the father is light, the son is light, and the holy spirit is light ; but together not three lights, but one light. and so the father is wisdom, the son is wisdom, and the holy spirit is wisdom, and together not three wisdoms, but one wisdom : and because in the trinity to be is the same as to be wise, the father, son, and holy spirit, are one essence. neither in the trinity is it one thing to be and another to be god ; therefore the father, son, and holy spirit, are one god. 7. for the sake, then, of speaking of things that cannot be uttered, that we may be able in some way to utter what we are able in no way to utter fully, our greek friends have spoken of one essence, three substances ; but the latins of one essence or substance, three persons ; because, as we have already said, 20 essence usually means nothing else than substance in our language, that is, in latin. and provided that what is said is understood only in a mystery, such a way of speaking was sufficient, in order that there might be something to say when it was asked what the three are, which the true faith pronounces to be three, when it both declares that the father is not the son, and that the holy spirit, which is the gift of god, is neither the father nor the son. when, then, it is asked what the three are, or who the three are, we betake ourselves to the finding out of some special or general name under which we may embrace these three ; and no such name occurs to the mind, because the super - eminence of the godhead surpasses the power of customary speech. for god is more truly thought than he is altered, and exists more truly than he is thought. for when we say that jacob was not the same as abraham, but that isaac was neither abraham nor jacob, certainly we confess that they are three, abraham, isaac, and jacob. but when it is asked what three, we reply three


thought. for when we say that jacob was not the same as abraham, but that isaac was neither abraham nor jacob, certainly we confess that they are three, abraham, isaac, and jacob. but when it is asked what three, we reply three men, calling them in the plural by a specific name ; but if we were to say three animals, then by a generic name ; for man, as the ancients have defined him, is a rational, mortal animal : or again, as our scriptures usually speak, three souls, since it is fitting to denominate the whole from the better part, that is, to denominate both body and soul, which is the whole man, from the soul ; for so it is said that seventy - five souls went down into egypt with jacob, instead of saying so many men. 21 again, when we say that your horse is not mine, and that a third belonging to some one else is neither mine nor yours, then we confess that there are three ; and if any one ask what three, we answer three horses by a specific name, but three animals by a generic one. and yet again, when we say that an ox is not a horse, but that a dog is neither an ox nor a horse, we speak of a three ; and if any one questions us what three, we do not speak now by a specific name of three horses, or three oxen, or three dogs, because the three are not contained under the same species, but by a gener three animals ; or if under a higher genus, three substances, or three creatures, or three natures. but whatsoever things are expressed in the plural number specifically by one name, can also be expressed genetically by one name. but all things which are generically called by one name cannot also be called specifically by one name. for three horses, which is a specific name, we also call three animals ; but, a horse, and an ox, and a dog, we call only three animals or substances, which are generic names, or anything else that can be spoken generically concerning them ; but we cannot speak of them as three horses, or oxen, or dogs, which are specific names ; for we express those things by one name, although in the plural number, which have that in common that is signified by the name. for abraham, and isaac, and jacob, have in common that which is man ; therefore they are called three men : a horse also, and an ox, and a


plural number, which have that in common that is signified by the name. for abraham, and isaac, and jacob, have in common that which is man ; therefore they are called three men : a horse also, and an ox, and a dog, have in common that which is animal ; therefore they are called three animals. so three several laurels we also call three trees ; but a laurel, and a myrtle, and an olive, we call only three trees, or three substances, or three natures : and so three stones we call also three bodies ; but stone, and wood, and iron, we call only three bodies, or by any other higher generic name by which they can be called. of the father, therefore, the son, and the holy spirit, seeing that they are three, let us ask what three they are, and what they have in common. for the being the father is not common to them, so that they should be interchangeably fathers to one another : as friends, since they are so called relatively to each other, can be called three friends, because they are so mutually to each other. but this is not the case in the trinity, since the father only is there father ; and not father of two, but of the son only. neither are they three sons, since the father there is not the son, nor is the holy spirit. neither three holy spirits, because the holy spirit also, in that proper meaning by which he is also called the gift of god, is neither the father nor the son. what three therefore? for if three persons, then that which is meant by person is common to them ; therefore this name is either specific or generic to them, according to the manner of speaking. but where there is no difference of nature, there things that are several in number are so expressed generically, that they can also be expressed specifically. for the difference of nature causes, that a laurel, and a myrtle, and an olive, or a horse, and an ox, and a dog, are not called by the specific name, the former of three laurels, or the latter of three oxen, but by the generic name, the former of three trees, and the latter of three animals. but here, where there is no difference of essence, it is necessary that these three should have a specific name, which yet is not to be found. for person is a generic name, insomuch that man also can be so called, although there is so great a


is no difference of essence, it is necessary that these three should have a specific name, which yet is not to be found. for person is a generic name, insomuch that man also can be so called, although there is so great a difference between man and god. 8. further, in regard to that very generic ( generalis ) word, if on this account we say three persons, because that which person means is common to them ( otherwise they can in no way be so called, just as they are not called three sons, because that which son means is not common to them ) ; why do we not also say three gods? for certainly, since the father is a person, and the son a person, and the holy spirit a person, therefore there are three persons : since then the father is god, and the son god, and the holy spirit god, why not three gods? or else, since on account of their ineffable union these three are together one god, why not also one person ; so that we could not say : three persons, although we call each a person singly, just as we cannot say three gods, although we call each singly god, whether the father, or the son, or the holy spirit? is it because scripture does not say three gods? but neither do we find that scripture anywhere mentions three persons. or is it because scripture does not call these three, either three persons or one person ( for we read of the person of the lord, but not of the lord as a person ), that therefore it was lawful through the mere necessity of speaking and reasoning to say three persons, not because scripture says it, but because scripture does not contradict it : whereas, if we were to say three gods, scripture would contradict it, which says, " hear, o israel ; the lord thy god is one god? " 22 why then is it not also lawful to say three essences ; which, in like manner, as scripture does not say, so neither does it contradict? for if essence is a specific ( specialis ) name common to three, why are they not to be called three essences, as abraham, isaac, and jacob are called three men, because man is the specific name common to all men? but if essence is not a specific name, but a generic one, since man, and cattle, and tree, and constellation, and angel, are called essences ; why are not these called three essences, as three horses


to all men? but if essence is not a specific name, but a generic one, since man, and cattle, and tree, and constellation, and angel, are called essences ; why are not these called three essences, as three horses are called three animals, and three laurels are called three trees, and three stones three bodies? or if they are not called three essences, but one essence, on account of the unity of the trinity, why is it not the case, that on account of the same unity of the trinity they are not to be called three substances or three persons, but one substance and one person? for as the name of essence is common to them, so that each singly is called essence, so the name of either substance or person is common to them. for that which must be understood of persons according to our usage, this is to be understood of substances according to the greek usage ; for they say three substances, one essence, in the same way as we say three persons, one essence or substance. 9. what therefore remains, except that we confess that these terms sprang from the necessity of speaking, when copious reasoning was required against the devices or errors of the heretics? for when human weakness endeavored to utter in speech to the senses of man what it grasps in the secret places of the mind in proportion to its comprehension respecting the lord god its creator, whether by devout faith, or by any discernment whatsoever ; it feared to say three essences, lest any difference should be understood to exist in that absolute equality. again, it could not say that there were not three somewhats ( tria quaedam ), for it was because sabellius said this that he fell into heresy. for it must be devoutly believed, as most certainly known from the scriptures, and must be grasped by the mental eye with undoubting perception, that there is both father, and son, and holy spirit ; and that the son is not the same with the father, nor the holy spirit the same with the father or the son. it sought then what three it should call them, and answered substances or persons ; by which names it did not intend diversity to be meant, but singleness to be denied : that not only unity might be understood therein from the being called one essence, but also trinity from the being called three substances or persons. for if it is the same thing with god to be ( esse ) as to subsist ( subsistere


unity might be understood therein from the being called one essence, but also trinity from the being called three substances or persons. for if it is the same thing with god to be ( esse ) as to subsist ( subsistere ), they were not to be called three substances, in such sense as they are not called three essences ; just as, because it is the same thing with god to be as to be wise, as we do not say three essences, so neither three wisdoms. for so, because it is the same thing to him to be god as to be, it is not right to say three essences, as it is not right to say three gods. but if it is one thing to god to be, another to subsist, as it is one thing to god to be, another to be the father or the lord ( for that which he is, is spoken in respect to himself, but he is called father in relation to the son, and lord in relation to the creature which serves him ) ; therefore he subsists relatively, as he besets relatively, and bears rule relatively : so then substance will be no longer substance, because it will be relative. for as from being, he is called essence, so from subsisting, we speak of substance. but it is absurd that substance should be spoken relatively, for everything subsists in respect to itself ; how much more god? 23 10. if, however, it is fitting that god should be said to subsist - ( for this word is rightly applied to those things, in which as subjects those things are, which are said to be in a subject, as color or shape in body. for body subsists, and so is substance ; but those things are in the body, which subsists and is their subject, and they are not substances, but are in a substance : and so, if either that color or that shape ceases to be, it does notdeprive the body of being a body, because it is not of the being of body, that it should retain this or that shape or color ; therefore neither changeable nor simple things are properly called substances. ) - if, i say, god subsists so that he can be properly called a substance, then there is something in him as it were in a subject, and he is not simple, i. e. such that to him to be is the same as is anything else that


subsists so that he can be properly called a substance, then there is something in him as it were in a subject, and he is not simple, i. e. such that to him to be is the same as is anything else that is said concerning him in respect to himself ; as, for instance, great, omnipotent, good, and whatever of this kind is not unfitly said of god. but it is an impiety to say that god subsists, and is a subject in relation to his own goodness, and that this goodness is not a substance or rather essence, and that god himself is not his own goodness, but that it is in him as in a subject. and hence it is clear that god is improperly called substance, in order that he may be understood to be, by the more usual name essence, which he is truly and properly called ; so that perhaps it is right that god alone should be called essence. for he is truly alone, because he is unchangeable ; and declared this to be his own name to his servant moses, when he says, " i am that i am ; " and, " thus shalt thou say unto the children of israel : he who is hath sent me unto you. " 24 however, whether he be called essence, which he is properly called, or substance, which he is called improperly, he is called both in respect to himself, not relatively to anything ; whence to god to be is the same thing as to subsist ; and so the trinity, if one essence, is also due substance. perhaps therefore they are more conveniently called three persons than three substances. chapter 6. - why we do not in the trinity speak of one person, and three essences. what he ought to believe concerning the trinity who does not receive what is said above. man is both after the image, and is the image of god. 11. but lest i should seem to favor ourselves [ the latins ], let us make this further inquiry. although they [ the greeks ] also, if they pleased, as they call three substances three hypostases, so might call three persons three " prosopa, " yet they preferred that word which, perhaps, was more in accordance with the usage of their language. for the case is the same with the word persons also ; for to god it is not one thing to be, another to be a person, but it is absolutely the same thing. for


, was more in accordance with the usage of their language. for the case is the same with the word persons also ; for to god it is not one thing to be, another to be a person, but it is absolutely the same thing. for if to be is said in respect to himself, but person relatively ; in this way we should say three persons, the father, son, and holy spirit ; just as we speak of three friends, or three relations, or three neighbors. in that they are so mutually, not that each one of them is so in respect to himself. wherefore any one of these is the friend of the other two, or the relation, or the neighbor, because these names have a relative signification. what then? are we to call the father the person of the son and of the holy spirit, or the son the person of the father and of the holy spirit, or the holy spirit the person of the father and of the son? but neither is the word person commonly so used in any case ; nor in this trinity, when we speak of the person of the father, do we mean anything else than the substance of the father. wherefore, as the substance of the father is the father himself, not as he is the father, but as he is, so also the person of the father is not anything else than the father himself ; for he is called a person in respect to himself, not in respect to the son, or the holy spirit : just as he is called in respect to himself both god and great, and good, and just, and anything else of the kind ; and just as to him to be is the same as to be god, or as to be great, or as to be good, so it is the same thing to him to be, as to be a person. why, therefore, do we not call these three together one person, as one essence and one god, but say three persons, while we do not say three gods or three essences ; unless it be because we wish some one word to serve for that meaning whereby the trinity is understood, that we might not be altogether silent, when asked, what three, while we confessed that they are three? for if essence is the genus, and substance or person the species, as some think, then i must omit what i just now said, that they ought to be called three essences, as they are called three substances or persons ; as three horses are called three horses, and


and substance or person the species, as some think, then i must omit what i just now said, that they ought to be called three essences, as they are called three substances or persons ; as three horses are called three horses, and the same are called three animals, since horse is the species, animal the genus. for in this case the species is not spoken of in the plural, and the genus in the singular, as if we were to say that three horses were one animal ; but as they are three horses by the special name, so they are three animals by the generic one. but if they say that the name of substance or person does not signify species, but something singular and individual ; so that any one is not so called a substance or person as he is called a man, for man is common to all men, but in the same manner as he is called this or that man, as abraham, as isaac, as jacob, or anyone else who, if present, could be pointed out with the finger : so will the same reason reach these too. for as abraham, isaac, and jacob, are called three individuals, so are they called. three men, and three souls. why then are both the father and the son and the holy spirit, if we are to reason about them also according to genus and species and individual, not so called three essences, as they are called three substances or persons? but this, as i said, i pass over : but i do affirm, that if essence is a genus, then a single essence has no species ; just as, because animal is a genus, a single animal has no species. therefore the father, son, and holy spirit are not three species of one essence. but if essence is a species, as man is a species, but those are three which we call substances or persons, then they have the same species in common, in such way as abraham, isaac, and jacob have in common the species which is called man ; not as man is subdivided into abraham, isaac, and jacob, so can one man also be subdivided rate several single men ; for this is altogether impossible, since one man is already a single man. why then is one essence subdivided into three substances or persons? for if essence is a species, as man is, then one essence is as one man is : or do we, as we say that any three human beings of the same sex, of the same constitution of body, of the same mind, are


for if essence is a species, as man is, then one essence is as one man is : or do we, as we say that any three human beings of the same sex, of the same constitution of body, of the same mind, are one nature, - for they are three human beings, but one nature, - so also say in the trinity three substances one essence, or three persons one substance or essence? but this is somehow a parallel case, since the ancients also who spoke latin, before they had these terms, which have not long come into use, that is, essence or substance, used for them to say nature. we do not therefore use these terms according to genus or species, but as if according to a matter that is common and the same. just as if three statues were made of the same gold, we should say three statues one gold, yet should neither call the gold genus, and the statues species ; nor the gold species, and the statues individuals. for no species goes beyond its own individuals, so as to comprehend anything external to them. for when i define what man is, which is aspecific name, every several man that exists is contained in the same individual definition, neither does anything belong to it which is not a man. but when i define gold, not statues alone, if they be gold, but rings also, and anything else that is made of gold, will belong to gold ; and even if nothing were made of it, it would still be called gold ; since, even if there were no gold statues, there will not therefore be no statues at all. likewise no species goes beyond the definition of its genus. for when i define animal, since horse is a species of this genus, every horse is an animal ; but every statue is not gold. so, although in the case of three golden statues we should rightly say three statues, one gold ; yet we do not so say it, as to understand gold to be the genus, and the statues to be species. therefore neither do we so call the trinity three persons or substances, one essence ant one god, as though three somethings subsisted out of one matter [ leaving a remainder, i. e. ] ; although whatever that is, it is unfolded in these three. for there is nothing else of that essence besides the trinity. yet we say three persons of the same essence, or three persons one essence ; but we do not say three persons out of the same essence, as though therein


unfolded in these three. for there is nothing else of that essence besides the trinity. yet we say three persons of the same essence, or three persons one essence ; but we do not say three persons out of the same essence, as though therein essence were one thing, and person another, as we can say three statues out of the same gold ; for there it is one thing to be gold, another to be statues. and when we say three men one nature, or three men of the same nature, they also can be called three men out of the same nature, since out of the same nature there can be also three other such men. but in that essence of the trinity, in no way can any other person whatever exist out of the same essence. further, in these things, one man is not as much as three men together ; and two men are something more than one man : and in equal statues, three together amount to more of gold than each singly, and one amounts to legs of gold than two. but in god it is not so ; for the father, the son, and the holy spirit together is not a greater essence than the father alone or the son alone ; but these three substances or persons, if they must be so called, together are equal to each singly : which the natural man does not comprehend. for he cannot think except under the conditions of bulk and space, either small or great, since phantasms or as it were images of bodies flit about in his mind. 12. and until he be purged from this uncleanness, let him believe in the father, son, and holy spirit, one god, alone, great, omnipotent, good, just, merciful, creator of all things visible and invisible, and whatsoever can be worthily and truly said of him in proportion to human capacity. and when he is told that the father only is god, let him not separate from him the son or the holy spirit ; for together with him he is the only god, together with whom also he is one god ; because, when we are told that the son also is the only god, we must needs take it without any separation of the father or the holy spirit. and let him so say one essence, as not to think one to be either greater or better than, or in any respect differing from, another. yet not that the father himself is both son and holy spirit, or whatever else each is singly called in relation to either of the others


as not to think one to be either greater or better than, or in any respect differing from, another. yet not that the father himself is both son and holy spirit, or whatever else each is singly called in relation to either of the others ; as word, which is not said except of the son, or gift, which is not said except of the holy spirit. and on this account also they admit the plural number, as it is written in the gospel, " i and my father are one. " 25 he has both said " one, " 26 and " we are27 one, " according to essence, because they are the same god ; " we are, " according to relation, because theone is father, the other is son. sometimesalso the unity of the essence is left unexpressed, and the relatives alone are mention ed in the plural number : " my father and iwill come unto him, and make our abode withhim. " 28 we will come, and we will make ourabode, is the plural number, since it was said before, " i and my father, " that is, the sonand the father, which terms are used relativelyto one another. sometimes the meaning isaltogether latent, as in genesis : " let us make man after our image and likeness. " 29 both let us make and our is said in the plural, and ought not to be received except as of relatives. for it was not that gods might make, or make after the image and likeness of gods ; but that the father, and son, and holy spirit might make after the image of the father, and son, and holy spirit, that man might subsist as the image of god. and god is the trinity. but because that image of god was not made altogether equal to him, as being not born of him, but created by him ; in order to signify this, he is in such way the image as that he is " after the image, " that is, he is not made equal by parity, but approaches to him by a sort of likeness. for approach to god is not by intervals of place, but by likeness, and withdrawal from him is by unlikeness. for there are some who draw this distinction, that they will have the son to be the image, but man not to be the image, but " after the image. " but the apostle refutes them, saying, " for a man indeed ought not to cover


who draw this distinction, that they will have the son to be the image, but man not to be the image, but " after the image. " but the apostle refutes them, saying, " for a man indeed ought not to cover his head, forasmuch as he is the image and glory of god. " 30 he did not say after the image, but the image. and this image, since it is elsewhere spoken of as after the image, is not as if it were said relatively to the son, who is the image equal to the father ; otherwise he would not say after our image. for how our, when the son is the image of the father alone? but man is said to be " after the image, " on account, as we have said, of the inequality of the likeness ; and therefore after our image, that man might be the image of the trinity ; 31 not equal to the trinity as the son is equal to the father, but approaching to it, as has been said, by a certain likeness ; just as nearness may in a sense be signified in things distant from each other, not in respect of place, but of a sort of imitation. for it is also said, " be ye transformed by the renewing of your mind ; " 32 to whom he likewise says, " be ye therefore imitators of god as dear children. " 33 for it is said to the new man, " which is renewed to the knowledge of god, after the image of him that created him. " 34 or if we choose to admit the plural number, in order to meet the needs of argument, even putting aside relative terms, that so we may answer in one term when it is asked what three, and say three substances or three persons ; then let no one think of any bulk or interval, or of any distance of howsoever little unlikeness, so that in the trinity any should be understood to be even a little less than another, in whatsoever way one thing can be less than another : in order that there may be neither a confusion of persons, nor such a distinction as that there should be any inequality. and if this cannot be grasped by the understanding, let it be held by faith, until he shall dawn in the heart who says by the prophet, " if ye will not believe, surely ye shall not understand. " 35


most people will have a minor back problem at one time or another. our body movements usually do not cause problems, but it ' s not surprising that symptoms develop from everyday wear and tear, overuse, or injury. back problems and injuries often occur during sports or recreational activities, work - related tasks, or home projects. back pain can cause problems anywhere from the neck to the tailbone ( coccyx ). the back includes : discs that separate the vertebrae and absorb shock as the muscles and ligaments that hold the spine together. back injuries are the most common cause of back pain. injuries frequently occur when you use your back muscles in activities that you do not do very often, such as lifting a heavy object or doing yard work. minor injuries also may occur from tripping, falling a short distance, or excessive twisting of the spine. severe back injuries may result from car accidents, falls from significant heights, direct blows to the back or the top of the head, a high - energy fall onto the buttocks, or a penetrating injury such as a although back pain is often caused by an injury to one or more of the structures of the back, it may have another cause. some people are more likely to develop back pain than others. things that increase your risk for back pain and injury include getting older, having a family history of back pain, sitting for long periods, lifting or pulling heavy objects, and having a degenerative disease such as low back pain may occur in children and teenagers, but children and teens are less likely to see a doctor for low back pain. although most back problems occur in adults ages 20 to 50, back problems in children younger than 20 and adults older than 50 are more likely to have a serious cause. sudden ( acute ) injuries pain from an injury may be sudden and severe. bruising and swelling may develop soon after the injury. pain from an acute injury usually does not last longer than 6 weeks. acute an injury to the ligaments or muscles in the back, such as a sprain or a a fracture or dislocation of the spine. this can cause a spinal cord injury that may lead to permanent paralysis. it is important to immobilize and transport the injured person correctly to reduce the risk of permanent paralysis. a torn or ruptured disc. if the tear is large enough, the jellylike material inside the disc may leak out ( herniate ) and press against a nerve. see a picture of a you may not remember a specific injury, especially if your symptoms began


30 minutes. gently massage or rub the area to relieve pain and encourage blood flow. do not massage the injured area if it causes pain. for the first 48 hours after an injury, avoid things that might increase swelling, such as hot showers, hot tubs, hot packs, or alcoholic beverages. after 48 to 72 hours, if swelling is gone, heat. use a warm pack or heating pad set on low. some experts recommend switching back and forth between heat and cold treatments. you can also begin gentle exercise with the aid of moist heat to help restore and maintain flexibility. avoid sitting up in bed, sitting on soft couches, and twisting or sitting in other positions that make your try one of the following sleep positions if you have trouble sleeping at night : lie on your back with your knees bent and supported by large pillows, or lie on the floor with your legs on the seat of a sofa or chair. lie on your side with your knees and hips bent and a pillow between your legs. lie on your stomach if it does not increase your pain. begin moderate aerobic exercise. take short walks ( 3 to 5 minutes every 3 hours ) on level surfaces as soon as you can to help keep your muscles strong. avoid hills and stairs. walk only distances that you can manage without pain, especially pain in your legs. add to your exercise program every week to continue your progress. do pelvic tilt exercises to gently move the spine and stretch the lower back. lie on your back with your knees bent and feet flat on the floor. slowly tighten your stomach muscles and press your lower back against the floor. hold the position for 10 seconds. do not hold your breath. slowly relax. more home treatment for a tailbone ( coccyx ) injury sitz bath for 20 minutes, 3 to 4 times per day after the first 48 to 72 hours, can be soothing to the tailbone area. sitting in a hot tub or warm bath may also feel good, as long as you are not sitting directly on your tailbone. do not sit on hard, unpadded sit on a c - shaped pillow with the open space under your tailbone to take pressure off the avoid constipation. straining to have a bowel movement will increase tailbone pain. for more information, see the topic constipation, age 12 and older. do not smoke. smoking slows healing because it decreases blood supply and delays tissue repair. for more information, see the topic medicine you can buy without a prescription try a nonprescript


see the topic constipation, age 12 and older. do not smoke. smoking slows healing because it decreases blood supply and delays tissue repair. for more information, see the topic medicine you can buy without a prescription try a nonprescription medicine to help treat your fever or pain : aspirin ( also a nonsteroidal anti - inflammatory drug ), such as bayer or bufferin talk to your child ' s doctor before switching back and forth between doses of acetaminophen and ibuprofen. when you switch between two medicines, there is a chance your child will get too much medicine. be sure to follow these safety tips when you use a nonprescription medicine : carefully read and follow all directions on the medicine bottle and box. back pain often gets better when you gradually increase your physical activity. try to get back to your normal routines and activities as soon as possible. resting and not doing anything may actually increase back pain or make it last longer. there is no clear evidence that you can back pain. but there are some things you can do that may help prevent it. and they can prepare you for faster recovery if you do have back pain. exercise to keep your back healthy and strong. exercise programs that include aerobic conditioning and strengthening exercises can help keep low back pain from coming back. for more information, see pelvic tilt exercise. protect your back while sitting. standing posture is also important. for most people, good posture means that when you stand, your ears, shoulders, hips, and knees should be in line with one another. try different sleeping positions that protect your back. if you sleep on your side, try putting a pillow between your knees. if you sleep on your back, use a pillow under your knees. you can also try rolling up a small towel and using it to support your stay at a healthy weight to avoid excess strain on your lower back. for more information, see the if you ' re a smoker, quit. smoking increases your risk of bone loss ( osteoporosis ) and increases your sensitivity to pain. smoking also interferes with blood circulation by tightening the arteries, which makes it harder for blood to flow, and by decreasing the amount of oxygen the red blood cells can carry. spinal discs don ' t have their own blood supply, but they receive nutrition in part from the blood supply to the vertebral bones above and below them. decreased circulation may increase the speed of degeneration and / or slow the healing of the


discs don ' t have their own blood supply, but they receive nutrition in part from the blood supply to the vertebral bones above and below them. decreased circulation may increase the speed of degeneration and / or slow the healing of the discs. for more information on how to quit, see the topic some exercises actually increase the chances of causing of low back pain. avoid : sit - ups during acute back pain ( may be safe if back is kept in neutral leg lifts ( lifting both legs while lying on your lifting heavy weights above the waist ( military press or biceps curls while standing ). any stretching done while sitting with the legs in a v position. toe touches while standing. work comfort and design most back problems that occur in the workplace are caused by physical stress, such as being in an awkward position for a long time, making the same motions over and over, and simply using your back too much. these injuries can cause stress and strain on muscles, nerves, tendons, joints, blood vessels, or spinal discs. arrange your work to help prevent work - related injuries. it is important to position yourself so that you can sit comfortably and minimize stress on any one area of your body. change your positions and tasks as often as possible, and match tools to your size and preferences. if you are doing a job or task that requires you to sit for long periods, get up and stretch and move around at least once an hour. how this information was developed to help you make better health decisions.


methane in the earth ' s atmosphere is an important greenhouse gas, so far accounting for about 20 percent of the global warming caused by human activity — more than any other gas except co2. it has a global warming potential of 25 over a 100 - year period, meaning that a methane emission will have 25 times the impact on temperature of a co2 emission of the same mass over the next 100 years. methane has a big impact over a brief period — a lifetime of about 12 years in the atmosphere — whereas co2 has a smaller impact for a far longer period of more than 100 years. an estimated 60 percent of the earth ’ s methane emissions are attributable to human activity, with landfills, livestock husbandry, fossil fuel development, and rice agriculture as major causes. methane is also naturally released by the decay of organic matter in wetlands. less significant natural sources include termites, oceans, and release from methane deposits buried deep within the earth. currently, the amount of methane released by those deposits is slight in comparison to other sources — but shifts in the planet ’ s stability, of the magnitude expected from continued rapid global warming, could cause massive releases of stored methane. in particular, arctic methane could prove to be the linchpin for runaway global warming. thousands of years ago, billions of tons of methane were created by decaying arctic plants, which now lies frozen in permafrost and trapped in the ocean floor. as the arctic warms, this methane will likely be freed, greatly accelerating warming. analysis of air bubbles trapped in ice sheets shows that methane is more abundant in the earth ’ s atmosphere now than at any time during the past 400, 000 years. global average atmospheric concentrations of methane have increased from approximately 700 parts per billion by volume in 1750 — at the time of the industrial revolution — to roughly 1, 800 parts per billion in 1998. levels of the gas in the atmosphere had held steady since 1998, then suddenly spiked in 2007, when national oceanic and atmospheric administration studies show they increased by 27 million tons. researchers confirmed this finding in october 2008 ; they believe that unusually warm conditions over siberia affected methane levels in the northern hemisphere by increasing the amount of methane produced by bacteria in siberian wetlands. scientists are not sure whether the methane spike signals the beginning of a long - term, massive release or is a one - time blip, but say that given methane ’ s power to warm the climate, even a small increase is cause for concern. unleashing the methane reservoir could potentially warm the earth tens of degrees


- term, massive release or is a one - time blip, but say that given methane ’ s power to warm the climate, even a small increase is cause for concern. unleashing the methane reservoir could potentially warm the earth tens of degrees ; a violent opening of this “ methane ice ” ( also known as clathrates ), according to some scientists, may have triggered a catastrophic climate change and reorganization of the ocean and atmosphere around 635 million years ago. the u. s. environmental protection agency estimates that methane volumes equivalent to taking 90 million cars and light trucks off the road could be achieved globally by 2020 at a cost benefit or at no cost. in the united states alone, that would be the equivalent of taking more than 12 million cars and light trucks off the road. and the epa analysis doesn ’ t even include the value of significant air - quality and health benefits that would accompany methane reductions : studies have found that reducing global methane emissions by 20 percent would save 370, 000 lives between 2010 and 2030, due to the decrease in ozone - related cardiovascular, respiratory, and other health impacts. epa may be underestimating available no - cost and low - cost methane mitigation options, but even its conservative analysis clearly demonstrates the opportunities available in methane control. enormous reductions can be achieved with currently available technology, while mandatory greenhouse gas regulation would speed the development and deployment of new technology and mitigation options, making much deeper reductions feasible in the near future. but the key is rapid action : methane needs to be dealt with immediately through strong regulation to sharply restrict emissions. because of the urgency of the problem, and the need to address methane now, longer - term attempts to address the crisis will not be sufficient. | home / donate now / sign up for e - network / contact us / photo use / |


our brain ' s negative biasby hara marano summary : how to understand the correct balance. due to the brain ' s " negativity bias " ; it is simply built with a greater sensitivity to unpleasant news. the bias is so automatic that it can be detected at the earliest stage of the brain ' s information processing. why do insults once hurled at us stick inside our skull, sometimes for decades? why do some people have to work extra hard to ward off depression? the answer is, for the same reason political smear campaigns outpull positive ones. nastiness just makes a bigger impact on our brains. and that is due to the brain ' s " negativity bias " : your brain is simply built with a greater sensitivity to unpleasant news. the bias is so automatic that it can be detected at the earliest stage of the brain ' s information processing. take, for example, the studies done by john cacioppo, ph. d., then at ohio state university, now at the university of chicago. he showed people pictures known to arouse positive feelings ( say, a ferrari, or a pizza ), those certain to stir up negative feelings a mutilated face or dead cat ) and those known to produce neutral feelings ( a plate, a hair dryer ). meanwhile, he recorded electrical activity in the brain ' s cerebral cortex that reflects the magnitude of information processing taking place. the brain, cacioppo demonstrated, reacts more strongly to stimuli it deems negative. there is a greater surge in electrical activity. thus, our attitudes are more heavily influenced by downbeat news than good news. our capacity to weigh negative input so heavily most likely evolved for a good reason - - to keep us out of harm ' s way. from the dawn of human history, our very survival depended on our skill at dodging danger. the brain developed systems that would make it unavoidable for us not to notice danger and thus, hopefully, respond to it. all well and good. having the built - in brain apparatus supersensitive to negativity means that the same bad - news bias also is at work in every sphere of our lives at all times. so it should come as no surprise to learn that it plays an especially powerful role in our most intimate relationships. numerous researchers have found that there is an ideal balance between negativity and positivity in the atmosphere between partners. there seems to be some kind of thermostat operating in healthy marriages that almost automatically regulates the


in our most intimate relationships. numerous researchers have found that there is an ideal balance between negativity and positivity in the atmosphere between partners. there seems to be some kind of thermostat operating in healthy marriages that almost automatically regulates the balance between positive and negative. what really separates contented couples from those in deep marital misery is a healthy balance between their positive and negative feelings and actions toward each other. even couples who are volatile and argue a lot stick together by balancing their frequent arguments with a lot of demonstrations of love and passion. and they seem to know exactly when positive actions are needed. here ' s the tricky part. because of the disproportionate weight of the negative, balance does not mean a 50 - 50 equilibrium. researchers have carefully charted the amount of time couples spend fighting vs. interacting positively. and they have found that a very specific ratio exists between the amount of positivity and negativity required to make married life satisfying to both partners. that magic ratio is five to one. as long as there was five times as much positive feeling and interaction between husband and wife as there was negative, researchers found, the marriage was likely to be stable over time. in contrast, those couples who were heading for divorce were doing far too little on the positive side to compensate for the growing negativity between them. other researchers have found the same results in other spheres of our life. it is the frequency of small positive acts that matters most, in a ratio of about five to one. occasional big positive experiences - - say, a birthday bash - - are nice. but they don ' t make the necessary impact on our brain to override the tilt to negativity. it takes frequent small positive experiences to tip the scales toward happiness. the good drug guide mental health in the third millennium just for chemists a pill for every ill? the good drug guide bacteria and depression the abolition of depression depression and chronic pain health, wealth and happiness big pharma and madison avenue happiness : a buddhist perspective happy images make depressed people sad


updated on 14 may 2012 carine bonnard, a final - year phd student at imb and the first author of the paper, said, " because hamamy syndrome causes a wide range of symptoms, not just in newborn babies but also in the adult, this implies that irx5 is critical for development in the womb as well as for the function of many organs in our adult body. for example, patients with this disease cannot evacuate tears from their eyes, and they will also go on to experience repetitive bone fractures ( annex a ) or progressive myopia as they age. this discovery of the causative gene is a significant finding that will catalyze research efforts into the role of the irx gene family and greatly increase our understanding of human health, such as bone homeostasis, or gamete formation for instance. " " we believe that this discovery could open up new therapeutic solutions to common diseases like osteoporosis, heart disease, anaemia which affect millions of people worldwide, " said dr bruno reversade, senior principle investigator at imb. " the findings also provide a framework for understanding fascinating evolutionary questions, such as why humans of different ethnicities have distinct facial features and how these are embedded in our genome. irx genes have been repeatedly co - opted during evolution, and small variation in their activity could underlie fine alterations in the way we look, or perhaps even drastic ones such as the traits seen in an elephant, whale, turtle or frog body pattern. "


02 jul 2012, rahul koul, biospectrum the current anti - malarial market in india is approximately $ 80 million ( rs 450 crore ) with an annual growth rate of 17 percent, says a report by org ims in nov 2011. according to statistics available with the directorate of national vector borne disease control programme ( nvbdcp ), close to 12 lakh cases of malaria have been reported in india till december 2011. out of them, 436 have been cases of deaths. around 50 percent ( 6. 4 lakh cases ) were caused by the single - celled parasite plasmodium falciparum. increasing drug resistance is a possible cause for the continued rise in cases of p. falciparum caused malaria in recent years, gradually increasing from 39 percent in 1995 to above 50 percent in 2008. with p. falciparum, which causes the most dangerous forms of the disease, becoming resistant to the drug chloroquine, artemisinin - based treatments have become popular. globally, the number of courses of artemisinin - based therapies ( act ) procured by the public sector jumped nearly seven - fold between 2005 and 2006, and then more than doubled, reaching 181 million, in 2010, according to the world malaria report 2011. the demand for these drugs was around 287 million treatments in 2011 and is expected to touch 295 million courses in 2012. resistance causes worry the malarial burden has increased both globally and in india due to the resistance developed to anti - malarial medicine used so far. for instance, child mortality in africa increased as p. falciparum strains that were resistant to chloroquine spread in the continent in the 1970s and the 1980s. raising an important issue of possible artemisinin resistance, dr virander s chauhan, director, international centre for genetic engineering & biotechnology ( icgeb ), says, " there have been reports of resistance in cambodia, thailand and, if it reaches burma and the northeastern part of india, then things can get very messy. " " a looming threat to malaria control is the emergence of parasites that are resistant to anti - malarial medicines, " stated world health organisation ( who ) in its ‘ global plan for artemisinin resistance containment ' published in 2011. the strains that are resistant to even artemisinin have emerged in parts of south east asia and could potentially spread, as has happened with previous anti - malarial drugs. delivering artemisinin and its


artemisinin resistance containment ' published in 2011. the strains that are resistant to even artemisinin have emerged in parts of south east asia and could potentially spread, as has happened with previous anti - malarial drugs. delivering artemisinin and its derivatives as monotherapies, instead of as a cocktail with another drug, create opportunities for resistant forms of the parasite to arise and spread. although oral artemisinin - based monotherapies are effective when taken as the full seven - day course, patients often stop taking them after a few days when symptoms subside. parasites that are sensitive to the drug get eliminated, allowing drug - resistant strains to proliferate and get transmitted to other people. who, in 2006, called for a halt on using oral artemisinin monotherapies for treating uncomplicated malaria. a year later, a resolution was adopted by the world health assembly, who ' s apex decision - making body, that urged its member states to " cease progressively " the provision, in both public and private sectors, of such monotherapies and promote the use of acts. however, according to the latest world malaria report 2011, 25 countries are still allowing the marketing of these products and 28 pharmaceutical companies, as against 39 a year ago, are making these drugs. the report has also warned that there are indian pharmaceutical companies among those manufacturing and marketing drugs that are likely to foster resistance to artemisinin in the malaria parasite. ten of the 28 manufacturers of monotherapies are reportedly based in india. the drug controller general of india ( dcgi ) initiated action earlier this year to stop the production and export of these drugs. it wrote to all state drugs controllers requesting them to cancel licenses for manufacturing oral artemisinin - based monotherapies with immediate effect. addressing the menace according to who, india is of greatest concern as there is widespread ddt - resistance and patches of resistance to pyrethroid and organophosphate ( malathion ). who has recommended that an artemisinin - based combination therapy ( act ) should be the first - line treatment for uncomplicated malaria caused by p. falciparum. the two - drug combination reduces the chances of the parasite developing resistance. moreover, a three - day course of a recommended act generally clears the parasites from the body. guidelines of national institute of malarial research ( nimr ) too recommends combination therapy for p. falciparum. arterolane maleate, a rapidly acting drug in