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SC Music History Updates
September 25, 2017 18TH CENTURY
Greetings to all of you, as Fall is officially here, and it's time to update you on the progress I'm making with the music history research project. I can't say that the "end" is in sight, but I can say that I'm working on music history almost every day. The most demanding and time consuming part of the project, for me, is the writing. It's a very slow process which could take a very long time.
Most of my time, and attention, lately, has been focused on the 18th century, mainly because data specific to South Church during this time period has been so sparse. By doing lots of research, and spending a lot of time on the Massachusetts Bay Colony, on the Puritans, and on the town of Andover, it has been possible to piece together enough information to create a clear and accurate account of 18th century music trends at South Church.
My quick over-view of 18th century South Church music starts in the year 1709, when the Congregation at South Parish first came into existence. Its first members were Puritans, who followed the strict teachings of John Calvin. Calvin taught that worship music should consist only of Congregational Psalm singing. There were to be no choirs, no anthems or hymns, and no musical instruments…just Psalms, sung by congregations.
We've talked at length about lining out the Psalms, which utilized the musical leadership of Deacons or Precenters. We also discussed how the failure of lining out caused Congregational singing to eventually develop into more noise than music. Singing schools came to the rescue, as the younger ministers promoted these schools for teaching both youth and interested adult singers, how to read music, how to sing in harmony, and how to sing as a group.
The most dramatic benefit derived from the singing schools was the creation of choirs. As mentioned above, at the end of each school's training period, which was usually about three months, the singers who participated had been successfully taught how to read music; how to establish the tune, using pitch pipes; and how to sing together as a choir. Many of those who stayed together as a choir asked to be seated together in their meeting houses, and gradually, as a group, brought about some dramatic changes to Congregational Worship music.
Meanwhile, later in the 18th century, many Puritans in areas like South Parish were, in general, living better lives. Their crops were growing, wild animals that had been a threat to them were declining in numbers, homes being built were larger and more elegant…..in short, life in Andover was getting better. The work necessary for ordinary subsistence was lighter, leaving more free time. God was still very important in their lives, but they tended to be less strict about following rules and guidance set forth by Calvin, including those devoted to music. The choirs wanted to: 1. Sit together in worship; 2. Be accompanied by musical instruments; and 3. Sing anthems and hymns, as well as the Psalms. Eventually they were able to accomplish all of these goals, but the transition from Psalms, only, to both Psalms and Hymns in Worship, was probably the most important step forward for Sacred music.
We have solid evidence that the transition to the use of hymns and anthems took place at South Parish Church in 1772. The evidence comes from two entries in the minutes of the annual Parish meetings. The first entry was in 1769: "Put to vote to see if the Parish will sing Tate & Brady or Dr. Watts's Psalms, and it passed on the negative." Some people, in the years since 1769, have read these words, and not fully understood that Tate & Brady and Dr. Watts's Psalms were music books that contained Hymns as well as Psalms. The music used until then was purely Psalms, and the "book" that they used
was The Bay Psalm Book, which contained only the Psalms, as rewritten in a rhyming and metrical format. This entry in the minutes of the Parish meeting shows us that there was at least an attempt, in 1769, to add hymns, and probably anthems, to the Psalms already being sung in the South Parish worship services.
This Parish vote in 1769 was repeated, later, with a different result: George Mooar stated this, in his book, Historical Manual of the South Church in Andover, Mass : "In a Church meeting three years afterwards (1772) it was voted to sing Watts's Psalms and Hymns, three months." This shortened time period gave the opponents a way "out" from using music other than the Psalms, while those who supported the change hoped that it would ultimately result in the permanent use of Hymns and Anthems in Worship. Who won?
The three month trial period at South Church succeeded dramatically for those who wanted a permanent change, as evidenced by the use of Watts's Psalms and Hymns for an amazing 87 years. This, again, was a very significant music development for South Church. The strict Puritan musical guidelines set by John Calvin were losing support, and the Parish was singing Hymns, in worship, for the first time!
Another development provided by the singing schools during the 18th century was the creation of trained music leaders in the colonies. Prior to this, the "leaders" consisted of 1. Musically untrained Deacons and Precenters, who led the singing of Psalms, only, by lining them out, or 2. Trained musicians who came to the colonies from England, to serve as leaders in singing schools, and wherever else they were needed. The singing schools, in many towns, met multiple times. Some singers attended these schools every winter, for 10 or more years, and eventually learned not only the fundamentals of reading music, but also how to teach, write, and publish music. The use of this new "home grown" source of written music and leaders helped to end one more reliance on England.
In many churches, toward the end of the 1700s, musical instruments began to be used in Worship, with Pitch Pipes being the first ones used. These were followed by the use of Cello-like instruments referred to as "Bass viols". Some colonists began making instruments for use in Churches and in the homes, which even further diminished their dependence on England. Those first colonial instrument makers copied the designs of instruments that had been made in England.
Another major accomplishment, then, toward the end of the century, was that members of some choirs succeeded in getting the OK to have musical instruments as an accompaniment for Worship music.
An important event in the 18th century which, for many colonists, directly affected their relationship with God and the Church, their manor of worship, and the type of music they used, was the Great Awakening. We have not spent any time on this historical event because according to many historians the effect of the Great Awakening in Andover, was minor. Why? Because, as mentioned by Claude Feuss, in his book titled, "Andover, Symbol of New England" , the ministers in Andover, at both North Parish (John Barnard) and at South Parish (Samuel Phillips), were good friends and strong conservatives, who shared their dislike of the "Evangelicalism" of George Whitefield and Jonathan Edwards. By working together to ban Whitefield and Edwards from preaching in the Andover Churches, John Barnard and Samuel Phillips prevented Whitefield and Edwards from influencing the Christians who lived and worshiped there. Feuss wrote this about George Whitefield: "Although he stirred many pious, well-intentioned people in Massachusetts, Andover would have nothing to do with him." He also wrote: "As a 'flaming apostle', he (Whitefield) was largely responsible for the Great Awakening, the influence of which on Andover was negligible."
Whitefield and Edwards typically preached with passion, and emphasized the direct personal relationship between the individual worshipers, and God. They spoke about the "conversion", or rebirth, of each individual's faith. Music was an important part of their services. Henry Wilder Foote mentioned the music aspect in his book, "Three Centuries of American Hymnody", where he says, "The Great Awakening was accompanied from the first by enthusiasm for singing." Whitefield brought copies of music to the colonies that was written by Watts and by John Wesley, in England. There was conflict between singers who respected and used the hymn tunes of Wesley, and those singers who were excited by the 'more popular and revivalistic type of song' heard at these services led by Whitefield and Edwards." (Nowhere could I find any information about the "revivalistic" music that was used.) Widespread use of these 'camp meeting songs' inspired, energized, and motivated people to revitalize their faith.
In closing, as we shut the door on the 18th century we open a very interesting new door, on 19th century music. For the first time in this history project, we will have access to plentiful data on Sacred music specific to South Church.
We will use some hand-written documents from as early as 1820, which have very useful information about the music as it was used and heard inside the walls of South Church.
Until our next update communication, I pray that God will continue to bless all of us with the music that God has created for us, and which has glorified the worship in our meeting houses for over 300 years.
August 1, 2017 LINING OUT DID NOT WORK-WHAT CAME NEXT?
The Sacred Music History project is moving along nicely. My attention, lately, has been on the effects the Revolutionary War had on South Church Sacred music. That will be a good subject for the next update. In the last update we dealt with the negative features of lining out the Psalms during worship in the Puritan Churches of the New England colonies. There is one last, interesting, but lengthy quote that will summarize this failure of lining out, for now. It is from a wonderful book, titled Church Music in America, that was written by John Ogasapian, and published in 2007. Note, as you read the quote, that terms like "quavering", "flourishes", "ornaments", etc., are used to describe vibrato or other alterations of tone by individual singers. From Ogasapian's book: "Put simply the problem was that most congregations in New England and indeed, the English-speaking colonies, now used but a few tunes that they sang line by line as the deacon gave out the psalm text. Individual singers in the congregation moved at their own speed, coming together only at the beginning and end of the lines. Precenters and some singers improvised their own turns and ornaments to fill leaps in the melodic line, and at the ends of the lines and verses as they waited for the slower members of the congregation to catch up. Minister Thomas Symmes (of Bradford, MA), called attention to the problem in his 1721 pamphlet 'The Reasonableness of Singing': "Most notes are too long, and many Turnings of, or Flourishes with the Voice, (as they call them) are made where they should not be, and some are wanting where they should have been." Two years later, he described the deplorable state of singing in his treatise, Utile Dulci : "Some affect a quavering flourish on one note, and others upon another which….they account a grace to the tune; and while some affect a quicker motion, others affect a slower, and drawl out their notes beyond all reason…..Tunes that are already in use in our Churches; which, when they first came out of the Hands of the Composers of them, were sung according to the Rules of the Scale of music…are now miserably tortured, and twisted, and quavered, in some Churches, into an horrid medley of confused and disordered Noises…."OK….so Lining Out didn't work out so well. What came next ? Could it be fixed, or did it have to be eliminated altogether from its use in Puritan worship?
For the answer to these questions we need only turn to the younger ministers in the Massachusetts Bay Colony, who were very unhappy with the music created by lining out, and became the prime movers for change. Most of them, including Samuel Phillips, our first minister, were educated at Harvard, where, as part of their theological training, they were taught how to read music. Later, as lining out was failing in their worship services, the hope of these ministers was that their Church members could learn to read music, also, and sing Psalms and Hymns without the need for a Deacon or Precenter to lead them. The learning would come from the worshiper's participation in singing schools.The ministers used Sermons, Pamphlets, Newspaper accounts, and special "Regular Singing" meetings, to get the word out to their Parishioners.
As a result of the efforts of these young ministers, and some music teachers, singing schools began appearing in the English colonies, around 1720. They were led by itinerant musicians, who moved from town to town, advertising their skills and availability to teach "students" of any age how to sing, by reading music. These schools were held in the evenings, and went on for about three months. The "School" locations varied from the use of Meeting Houses to the use of homes or local Taverns (yes, "taverns"). The ministers expected that while the older adults would resist this change, young adults and youth would embrace it. The ministers were exactly right….the youth gladly learned how to read music in these singing schools, while also enjoying the social aspects of gathering together, in the evenings, with their friends. Many of the adults, however, resisted the change. They could not see any need for them to learn how to read music. Many, outright, refused to participate. One adult who favored the teaching of "Regular Singing" in the singing schools, couldn't understand why other adults wanted nothing to do with it. He referred to those nonparticipating adults as: "Adults against Regular Singing"………or ARS's. It's comforting to know that the early Puritans had a sense of humor.The emergence of singing schools and their success teaching music to Church members, is seen by many historians as a major event in the overall history of Sacred Music in America. The schools first appeared in 1720 and "by the 1760s they were becoming a widespread institution in the colonies". (From "America's Music Life", by Richard Crawford, page 34). The ability of Church singers to read music, and thereby not have to try to duplicate what someone else was singing, opened many "music" doors, and enabled the worshipers to sing almost any simple tune.
The training in the schools resulted in many changes in the music of worship, such as the establishment of choirs, the use of musical instruments, the use of harmony, and the creation of a much broader repertoire of music that could be used. You could conclude from this that Puritan beliefs and customs that were
practiced so sincerely in the Massachusetts Bay Colony, and were originally based on the teachings of John Calvin, were beginning to change, dramatically. You would be right.
By the end of their three months of singing school training the members of each singing "class" typically had not only learned how to read and sing music, but also had become good friends with each other, and enjoyed singing songs together, as a group. In order to stay together as a group, and take their skill back to the various churches, they, typically, requested to be seated together, in the meeting houses, for worship. By this process, choirs were created, which began to sing "Anthems", in addition to the Psalms, in worship.
At South Church, evidence that singing schools had been used comes from 1. The fact that Samuel Phillips, our minister during this transition period, was a Harvard graduate, who would have had music training there, and surely must have, then, encouraged this training for his congregation and 2. A report in a reference identified as "Cases of Conscience", which was published in 1723, states: "The first churches to reform and improve their music, were those in Boston, Roxbury, Dorchester, Cambridge, Taunton, Bridgewater, Charlestown, Ipswich, Newbury, Andover and Bradford."
As this update closes, I feel so much better than I did after closing the last one, when music in worship was hardly inspirational, due to the failure of Lining Out the Psalms. Thanks to the prayers, actions, and guidance of young ministers of the 18th Century, music in Puritan worship in the New England colonies changed for the better.
February 28, 2017 WORKING AGAIN
Hello to all of you who have an interest in South Church music history.
I'm sending this message to let you know that I'm working, again, on the research project that I started more than three years ago……."The History of Sacred Music at South Church". There are many reasons for my "sabbatical " from the project. Mainly, I think I just needed a break from it, although working on it and making exciting new discoveries has been a truly wonderful experience.
Another reason is that I had two other history projects ongoing. For a month or so I tried to work on those two projects and the Music History project at the same time. That did not work out. I was not making significant progress with any of them. I decided to set aside the Music History Project and spend all of my time on the other two. Ultimately, it took me two years to complete one project, and two months to complete the other. They are now finished, and I can go back to Sacred Music, and only Sacred Music.
The situation, right now, at the end of February, 2017, is that the research, to date, has enabled me to uncover a huge volume of information about our music history, going back as far as the mid- to late- 17th Century.
(YES! "17th Century"…..The music history for us needs to include what was going on at North Parish Church, in the 1600s, before the split that created South Parish. Many of the first members at South Parish came from North Parish, and carried the North Parish music traditions with them.)
Meanwhile, however, I've been a little bit slow collecting the more contemporary data. Therefore the immediate focus, going forward, will be on collecting the contemporary data, then combining it with the earlier discoveries, to create a complete report, in a readable format. (Just exactly what that "format" will be, has not yet been determined.)
As I take a moment to look back on all that's been accomplished by the research, so far, three very exciting discovery "experiences"
stand out:
d thanks to the guidance of Marilyn Helm
First, was seeing, first hand, an historic organ that might be similar to the first one that was used at South Church. That organ is referred to as the "Brattle Organ", and is located in the South Gallery at St. John's Episcopal Church, in Portsmouth, NH. Carol-Georgine and I had a chance to see and play the Brattle Organ, thanks to our good friend, who also became our tour guide, Tamara Rozek.
The Brattle organ was built in England and imported to Boston by Mr. Thomas Brattle, sometime "before" 1708. It is believed to be the very first organ used in a worship service in the British colonies. It is also the oldest operating organ in the United States.
Second, was the discovery of a journal that belonged to a South Church singing "Society".
It was discovered thanks to the guidance of Marilyn Helmers,
who is a South Church member, and Director of Development at the Andover Historical Society. This hand written journal was kept in South Parish from 1820 to 1872, and is filled with priceless information about the 19th century music program at our Church.
Note: A. S. P. U. S. Society (on the cover) = Andover South Parish Union Singing Society.
Third, was the exciting process of uncovering conclusive evidence to identify the person who I believe to be the first to play the organ at South Church, and also the first one to be paid to play it. For this, the most exciting data came as a result of my collaboration with Marie Rose, who is a wonderful researcher at the South Carolina Historical Society. I asked Marie to review all letters that the South Carolina Historical Society possessed that were written within this person's family, during the early to mid-1800s.
She sent me copies of pertinent letters, in the original handwriting, from which we were able to prove three necessary facts: 1)this person definitely possessed keyboard skills, 2)was in Andover in 1835, and 3)had a direct connection to the music program at South Church.
My hope is that there are even more moments of exciting discovery ahead, and that I'll be able to share them with you.
For now, I'll sign off. Thanks to each one of you for your interest in music history. I hope that in the weeks and months ahead we will be able to share information that ultimately will become part of an interesting and important summary of what has come before us.
December 30, 2014 THE PILGRIM HYMNAL
On Easter Sunday morning in 1948, the congregation of South Church dedicated a new hymnal. It replaced "The American Hymnal", which had been in use at the Church for about 40 years. The first indication that a change was in the works came in 1946, when the music committee announced that it was reviewing various hymn books, with the intent to replace the one they were currently using. Two years later their choice was "The Pilgrim Hymnal", 1935 edition. We have no written record of the search process, or what it was that specifically led them to choose "The Pilgrim Hymnal".
What do we know about this book? Surprisingly little. What we know comes mostly from the writing of Henry Wilder Foote in his wonderful book, "Three Centuries of American Hymnody".
"The Pilgrim Hymnal" was first published in 1904, and was not well received. The reason? Speculation is that it had to do with denominational bias. During the 19th century the hymns and hymnals were created and published along denominational lines. The Presbyterians, Methodists, Episcopals, Unitarians, Congregationalists and other denominations had their own hymn books. But in the early twentieth century a change began to take place. The hymns and hymnals became more universally created and received. The denominational lines began to be broken. The 1904 edition of "The Pilgrim Hymnal" was created for the Congregational Churches, but contained a large number of hymns from other denominations, like the Unitarian. The publishers were anxious to use hymns of other denominations, but the Church members were not quite ready for the change.
115 of 547 hymns in this book were written by Unitarians, and that fact was made very clear to all who opened it. Why were the Unitarian and other denominational works included? Because they were beautiful hymns……well written and well composed. However, the Congregationalists were not quite ready to accept the works intended for another denomination. The result? The first edition was not well received.
In 1912 "The Pilgrim Hymnal" was revised and published again, this time with no other denominations listed at all. Hymns from the other denominations were included, but all mentions, including the Unitarian sources, were deleted. The result was a well received book. And by 1948, the year that South Church began to use it, "The Pilgrim Hymnal" was popular throughout the Congregational World.
By 2014 "The Pilgrim Hymnal" had been revised 28 times, and had survived 110 years. How does a hymnal last that long? The answer is best expressed in the preface to the 1912 edition, by the editors, Charles Noyes and Charles Ziegler. "The hymnal, with the new reason, may now claim to be 'the product of the churches for which it is prepared'. It has been tried in worship, and reshaped in the light of their experience, approval, and criticism. It loyally maintains the continuity of hymnology in our free churches, for though catholic (meaning 'Universal') in its inclusion of whatever is good and seviceable for us, from hymns ancient and modern of all communions, the substance of it consists of hymns which our fathers sang and of present day successors of that stock."
A hymnal remains in use for 110 years because it changes, as needed. It is not static. Noyes and Ziegler said it beautifully: It is "The product of the churches for which it is prepared."
"The Pilgrim Hymnal" – imagine how many people throughout the World, during 110 years of use, have held this book and used it to sing the praises of God, in worship! For those of us at South Church it will forever be seen as an important part of the history of our Sacred Music.
October 28, 2014 HYMNALS
I've been trying to figure out which hymnals were used at South Church, and exactly when they were used. Seems simple, but it isn't. Bulletins, Annual Reports, Committee Reports, and other documents may list hymns that were sung, but they almost never mention the "book". After all, the "book" was there, in the pew or in a book rack attached to a pew. Pick up the book, flip through the pages to find the hymn, and sing.
I started my quest by looking at all of the old hymn books that I could find inside the Church building. There were several in a storage closet on the first floor, and many more up on the third floor, in the Minister of Music's private office. I looked through each book, and made a few interesting discoveries.
Discovery number 1: Some of the books did not originate at this Church, and may never have been used here. They came from places like Phillips Academy, West Parish Church, a Lawrence Church, and a couple of colleges.
Discovery number 2: Some of these books were meant to be used in Youth Sunday Schools, not in adult Worship. That doesn't make them any less interesting to us, but it does narrow the number in the collection that might have been used for Congregational Singing.
Discovery number 3: Several books had handwriting on the first couple of blank pages. This was very helpful because it usually identified the group that had been using that book…the choir, the Singing Society, or the Sunday School. The best note was written inside a copy of "The American Hymnal" nearly a hundred years ago. It said, "Sara Poor, Pew #15. Hymnal used until Pilgrim Hymnal". Thank you, Sara. Your simple note saved us hours of study.
Two web sites that are very helpful when studying hymnals are: 1)www.Hymnary.org, which lists Congregational Hymnals by year published, from 1752 to 1921. For each book there is a list of every hymn, arranged by number and first line. 2)www.Archive.org has digitized copies of many historic books, including hymnals, which you can download for free, or simply study online.
Our status? For the years 1711 to 1759 and 1911 to 2014 we know exactly which hymnals were used for Congregational singing at South Church. Only 152 years to go.
October 7, 2014 SINGING SOCIETIES
We knew that there was a Singing Society at South Church from 1820 to 1871. It was in charge of everything musical. Each year the members elected their President, who also served as the choir director. Money from the Parish enabled the society to purchase music and hire organists.
We also knew that another Singing Society existed before 1820, because the annual meeting minutes of the Parish would sometimes mention that Society's request for money, permission to sit together in Worship, or plans to establish a Singing School. What we did not have was specific information regarding its formation or the year that it was created.
Two weeks ago I visited the Memorial Hall Library in Andover, which has images of South Church historical documents on four unindexed microfilm reels. I found the constitution of this second Singing Society on the first reel. It clearly stated that this society was created at South Church in 1803. Its constitution was an almost exact replica of the one that was adopted by the other singing society, in 1820.
The only other music documents on these four microfilm reels were two undated, handwritten appeals for money. The 1803 Singing Society sent these to the Parish. One appeal was denied, the other was approved.
August 22, 2014 TWO NON MUSICAL ITEMS
I apologize in advance for not mentioning anything about music in this blog. Instead, I thought you might be interested in something non-musical that I learned as I was reading the South Parish meeting minutes from the 1700s.
Two seemingly insignificant, and unrelated notations appeared in the minutes, both of which appeared to have some deep historical significance behind them. Ultimately, as I looked into this I realized yet again the difference between history that is made by "Governments" and history as it is lived by common, ordinary people. I'm much more interested in what was happening to families in their homes, and worshippers in their churches/Meetinghouses. Remember, the Parish Meetings were conducted by the townspople, and the minutes were written by ordinary inhabitatnts of the town, who were selected by vote.
The first curious notation involved the way some of the dates were written. Occasionally the year was written with a slash, and an extra number added, like so: 1732/3, or 1713/14. You may have seen dates similarly written while doing family history research.
The second curious notation involved money. In 1795 the financial entries in the minutes were written using dollars and cents instead of the British monetary system of pounds, shillings, and pence, for the first time.
I turned to the Internet to get the background on both of these issues. Here is a very short summary of what I found:
1) The dates: There were two different calendars in use in 18th century Europe. The Julian calendar, ordered into use by Julius Caesar in 45 BC, was used in England, and other "Protestant" countries The second calendar was Gregorian, which was "authorized" by Pope Gergory XIII in 1582. The "Protestant" countries did not recognize the "authority" of the Pope, so resisted the transition to the Gregorian calendar.
One of the major differences between these calendars was the date they used for the start of the new year. For the Julian calendar the new year started on March 25th, for the Gregorian Calendar the new year started on January 1st. Therefore, between January 1st and March 25th of each year it became customary in England and the colonies to designate the year using two numbers, one number for each calendar. After March 25th, each year, only one number was needed. Parliament came to the rescue in 1750 when it passed an act which changed the calendar system in England and the colonies to the Gregorian. This meant that the date of the new year for everyone became January 1st. It didn't become effective until 1752. And, if it became effective in February, that year, it would have been written 1751/2.
2) Onward to the money: From 1708 to 1795 the financial entries in the South Parish Meeting Minutes were written in pounds and shillings. In 1795 the first entries using dollars and cents appeared. (It was amusing to see that the first few notations had the words "dollars" and "cents" written above the numbers, with no decimals used.)
I wondered when the formal, Nation-wide transition to dollars actually took place, and predictably, I found my answer on an Internet web site. It seems that the young Congress of the United States declared the dollar to be the country's monetary unit in 1785. In 1792 Congress passed the Coinage Act, which created the US Mint, and defined the value of each coin being minted (There was no paper money in circulation.) So why was there no mention of "dollars" in the Parish Meeting Minutes until 1795, a full ten years after the dollar became the monetary unit of the United States and three years after the Coinage Act was passed? Was Andover behind the times?
I could find no clear answer to these questions. There is evidence that some US merchants, in their accounting and ledger books, used the shilling as a type of currency well into the 19th century. And, there are legal documents in at least one State, from the mid-19th century, which also use the shilling as a unit of value. My conclusion is that there was a lot of "English" money available to the colonists for many years after the passage of the Coinage Act, so they used it. Why not?
Imagine the confusion that having different calendars and monetary systems must have caused for the people of South Parish. And, regarding the pounds to dollars transition, I now feel very comfortable concluding that Andover may have actually been a bit ahead of its time, not behind
Back to music…….
July 20, 2014 THE SABBATH IN 1714
Focusing on the Sabbath in 1714 might seem like a departure from the study of Sacred Music. Reality is that we are searching for ANY mention of music during the 18th century, and historians who have studied the Puritan Sabbath have given us some clues about how Sacred Music impacted their worship experience.
Meanwhile, the typical Sabbath day in 1714 contrasts so dramatically with our Sabbath day experience in 2014, that it is worth the effort to present it in our Blog.
We're lucky to have a few superb references to consult: 1) Julie Mofford's wonderful book, "And Firm Thine Ancient Vow", which is a history of North Parish Church; 2) Alice Earle's book, "Sabbath in Puritan New England", which is as thorough a coverage of the 18th century Sabbath as you will find; and 3) Claude Fuess's superb history of Phillips Academy, "An Old New England School", which has specific information about Samuel Phillips. I've use all three of these books to create an imaginary "report" from the past, which tells the story of a Sabbath day in South Parish Andover, through the eyes of a 14 year old boy, Amos Rasmith.
Except for Fuess, no author gives us information that is specific for South Parish Church. Therefore, although this "report" contains information that would accurately describe many Sabbath days in many towns in Colonial New England, the specific application to South Parish may never hold up to the critical eye of a professional historian. For our purposes, however, it just might have enough reality to help us understand what it was like to go to the meetinghouse on the Sabbath in South Parish, Andover, 300 years ago.
"The Sabbath begins at sunset tonight, Saturday. Mother and Father have been preparing hard for this, as they do every week. Mother has been cooking food that we will need for the family, and also to share at the nooning hour between services tomorrow. After susnset she will not be able to cook or clean or do anything else that could be construed as work. We won't even make our beds. Father has shaved for the last time until tomorrow night. He also brought in all of the firewood that we might need, and has tended to the animals. You might think that all of this is a nusiance. Actually it is far from that. We love the Sabbath. It is our rest time, from the hard work of making a living in this wilderness. We get to see our friends from other familes. Mother and Father get caught up on any news around Andover. And…..they love spending the time in worship. Surely God sees us and knows that we are there. He hears our prayers and accepts our thanks for all that he has given us. He will reward us with a good week if he is pleased, or will punish us with his wrath, if he is not pleased. The tithingmen will also know that we are there. We have several of them, keeping an eye on us. One watches the roads to make sure no one is traveling for work or for pleasure. On the Sabbath we are only allowed to go from home to the meetinghouse and back. Another tithingman makes sure that we have attended worship. If not, there is a fine, and Father says we can't afford to pay it. Anyway….we wouldn't miss worship for any reason except if we are sick.
None of us have clocks or watches, so we wait on Sunday morning to hear the signal that it is time for worship. Friends of mine from other towns have told me that they hear a drum beat, or a bell ringing, or…and this is the most peculiar of all….in one town a man blows into a large conch shell, which creates a very loud blast like a trumpet, heard all over their parish. I don't know what is used to signal us in South Parish because I never seem to hear it. Father lets us know that it is time. We set out, together, on our horses.
When we arrive at the meetinghouse the horses are tied up in the nooning house, which is behind the meetinghouse. The four of us then separate so that Father enters the meetinghouse through a door that is specified for the men. Mother, my sister, and I enter through a door specified for us. Once inside, we find our assigned seats. A committee "seats" the meetinghouse every year, assigning each seat according to our wealth, our position in the town, or our age. Some of the elderly folks who have a difficult time hearing are allowed to sit in the front. The Deacons also sit in the front, in special pews that are turned around to face all of us The pulpit is in the front center. It is higher than the rest of the seats. There is a narrow, enclosed stairway that leads upward to it.
Our pews are just narrow pieces of wood, with no back to them. We can't sit back and rest. Some of the wealthier people were allowed to build their own pews. These are enclosed, just like little rooms, and have separate entrances from the outside.
Father sits in his seat, on the side of the meetinghouse which is reserved for the men. Mother, Sister, and I sit on the opposite side, in seats reserved for women and children.
I'm not sure how Reverend Phillips knows when it is time to start the service. All I can tell you is that after all of us are seated and ready for him, he leaves the Parsonage, across the street, and walks with his family, in a procession, to the meetinghouse. His servant, a very nice black man, walks on his left. His wife walks on his right, with her servant. Their chldren walk behind them. Once they enter the meetinghouse all of us stand up out of silent respect. Reverend Phillips climbs the steps to the pulpit, while his family takes their seats in a special pew assigned to them, beside the pulpit. When Reverend Philips takes his seat, we all sit down again.
The service itself is long, and that's the way we like it. Father sometimes gets angry if the sermon or prayers are too short. He can always tell, because there is a big hourglass in the pulpit, which measures one hour. We boys often count the number of times it has been flipped and restarted during a service.
The service always begins with a prayer. We stand up while the minister delivers this prayer, which lasts about one hour. Next we sit down and listen to some Bible readings, followed by our minister's discussion of what they mean for us. Then comes the sermon. Reverend Phillips always starts his sermon by turning the hourglass. And I don't think I've ever seen him finish before the sand runs out. When the sand does run out he just flips it over and keeps on preaching.
One thing that can actually be very funny for we children is to see one of the grown-ups fall asleep during the sermon. A tithingman will see that and will walk toward the sleeping victim. He carries a long pole with a knob on the end. Hanging from it are a squirrel's tail, fox's tail, or a rabbit's foot. If a man is sleeping the tithingman conks him on the head to wake him up, or raps the pole on the floor, making a loud enough noise to startle the sleeper into consciousness. If a woman or child is sleeping, the tithingman tickles their face with the fox or squirrel's tail, or rabbit's foot. Either way, it's fun to see the sleeper jump in surprise when awakened. Reverend Phillips gets very angry when the worshippers fall asleep during his sermon. He warns all of us that God will punish us for sleeping at such an important time.
After the sermon comes my favorite part of the morning. We sing Psalms. We stand up first, then the minister reads one line of a Psalm. One of the Deacons then sets that line to music and sings it aloud. Finally, the worshippers sing the line, copying the words and notes sung by the Deacon. This goes on until the entire Psalm is sung. This part of the service can also take a very long time. I remember one Psalm that took a full hour of the hourglass to sing.
After the Psalms there are more prayers, and the service ends with a benediction from Reverend Phillips. He and his family exit the meetinghouse and stand outside to greet all of us as we leave. We don't go home, however. There is a second service in the afternoon. Between the services we go into the nooning house. Father checks the horses, and feeds them. Mother takes food for our lunch out of a bag that she carries. Sometimes we can warm the food on the coals of a fire that burns in a fireplace at the end of the nooning house. Mother and Father enjoy talking to the other people, and learning about what is happening in other parts of Andover. Eventually we make our way back into the meetinghouse for the afternoon worship. This consists mostly of Psalm singing. We do it the same way. The Deacon sings a line, then we echo it back to him.
Eventually worship ends and we make our way home. We feel refreshed by God's presence and love. All during the week we pray at home, and read our Bibles. Sometimes we also sing the Psalms. In the evenings Father and Mother teach us about God. But I know that as long as I live a Godly life, the highlight of my week will always be the Sabbath." Amos Rasmith, Andover.
We have most recently been trying very hard to complete a chronology of facts for the period 1900 to 2013. This chronology has been in the works for several months, but only recently has the shift been to the more recent years, like 1970 to 2013. While it has been wonderful to have lots of data, from Annual Reports to weekly Bulletins, the new challenge has been to sift through it and extract that which is most pertinent to our study. With that completed, and the focus now changed to the period from 1711 to 1819, the whole technique of our research has changed. We go from having too much data to having too little data.
And this lack of data, especially for the 18th century, is not unique to South Church. Our Puritan ancestors had a lot on their minds, just trying to feed and shelter their families in Colonial Massachusetts. They didn't take the time to write down much about their music. And what might have been written may have been lost. So what are we supposed to do now? Let's look for any book/thesis/article/or other source of information about music, in general, in 18th century New England. Off to the Internet…….the name Alan Buechner keeps popping up. Hmmmm.
Alan Buechner wrote his PhD thesis at Harvard on his discoveries about the Singing Schools that cropped up in New England, between 1760 and 1800. His sources were 18th and 19th century "wills, newspapers, diaries, court records, and old letters". He succeeded in producing what is currently recognized as possibly the most important source of historical information about the transition from "lining out" to singing by "rule" in communities like Andover. We are lucky that Buechner has done the ground work. Over and over again I found reference to his thesis in other publications by very respected historians. I was sold…..I needed a copy of that thesis!!!
The problem was obtaining a printed copy of his work. When it was finished in 1960, Harvard's policy was to allow access to thesis documents only on campus. Many historians made the trip, read the thesis, realized that the information was important and available "nowhere else", and the word spread. Still, the thesis was not published and was not made available outside of the Harvard community. Buechner died in 1998.
And, in 2003, Boston University published a copy of his thesis. I excitedly turned to Amazon.com, found that they had one copy available, for $75 in paperback.
I bought it. It was worth every cent. Thank you Alan Buechner!
Again…..the focus changed from too much data to not enough data. Buechner helped.
I also finished another "book", or essay….not sure how to classify it, A Historian's Introduction to Early American Music" by Richard Crawford. Crawford has some interesting dates to report, that I haven't seen listed so explicitly before: 1) 1698 – "The ninth edition of 'The Bay Psalm Book' appears with tunes, the first printing of music in the colonies. (Earlier editions had omitted the tunes, referring the user to English tunebooks; from the time of the publication of the ninth edition, the psalm tunes were available from American presses.) " 2) 1720 – The beginning
of the furor over psalm-singing (lining out). Those who complained said that the psalm-singing was horrible and that better music could be had by "rules", meaning that the singers needed to pretty much learn how to read and sing music.
That also means that 1720 marked the beginning of the Singing Schools, which completely changed the presentation of Sacred music in Worship. 3) 1729 – "The first known public concert in the colonies is given in Boston." This is not a primary concern of ours, except that it is an additional demonstration of the progression of music appreciation in the colonies. It also signaled the start of a shift of the music sources from England to the Colonies, themselves.
*Independence from England took many forms*
Buechner's book has a lot of good information. It mentions "Andover" a few times. Otherwise it serves us best not as a specific source of information about South Church, but as an overview of what was going on in cities, towns and meeting houses in Colonial New England.
The treasure hunt for information has so far started to appear more like an investigation you would find in the plot to a mystery novel. We have CLUES……"mentions" of specific occurrences in South Church, especially in the Parish Meeting Notes, which will have more meaning once we know what was going on throughout the colony, and can plug the "clues" into the whole picture.
So far, here are the conclusions: Buechner tells us that "Regular Singing," meaning singing by rule instead of by lining out, began in Andover in 1723. And….South Parish Church had a choir as early as 1782. The latter conclusion is based on a mention in
the Parish Meeting notes which considers a request by the singers, that they be "seated" in the meeting house. Explanation: Throughout the colonies the singing schools were teaching the younger Church members how to sing and to read music. At the end of their instruction…usually three months…..these groups of singers wanted to stay together, and sing together during the Worship service. To do that, they had to sit together. In order to sit together, the Parish needed to alter the layout of the seating in the meeting house, which was a major change……there really is no other reason for these singers to want to sit together than that they had formed a choir.
Progress….while slow, it is still progress. The overall picture of 18th century music at South Parish is beginning to take shape. Please be patient. Adios…….
I've been wanting to photograph the Gould house on South Main Street, for months.
Why not today?
Abraham Gould built this house and lived in it back in the early 1800s.
What is puzzling to me is that Zillow lists the year of construction as 1850.
I have Gould in the house as early as 1820. More study needed…..
Abraham Gould was one of the creators of the South Parish Union Singing Society, which appeared on the scene in 1820. He was also President, which meant he was the choir leader (called the "chorister" in colonial New England), for many years. Many years!!!
His daughter also played organ at South Church. Bowen Cooke, who became our first organist while he was a student at Phillips Academy, knew Gould, and spent "social" time at Gould's house. He probably became our first organist because of this relationship. I have a dreamy mental picture of Bowen playing piano in Gould's parlor.
Before Phillips Academy had dormitories, students lived in nearby homes, of which Abraham Gould's was one. Census documents show Phillips students as "boarders" living in his house, which is located adjacent to the current campus. Bowen Cooke lived in a dorm, but in a letter to his sister, talks about spending an "evening" at Mr. Gould's house.
I wanted to see the house. Why not? Abraham Gould was a huge figure in South Church Sacred Music history.
So….I had to park at the Phillips Academy Ice Rink, and walk around the corner to the house.
As I expected, it is gorgeous.
Gould's house is just perfect. I took a few photos.
Back to standing in front of the house, with my camera…….as I was absorbed in photo taking, a car drove out of the driveway, stopped, and a grey haired gentleman looked at me, then rolled his window down. I asked if this was the "Gould House". Cars were streaming by on South Main Street, making hearing of human speech a challenge. He nodded yes. I yelled that I was doing this music research and wanted to see Abraham's house. I also yelled that I would not "publish" any of my photos. He nodded again, then drove away. I intend to send him a note, letting him know what my trip to his home was all about. I wonder if he knows that Abraham was more than a printer in Andover. He was also a key figure in Andover's Sacred Music past.
To be continued…..I hope.
41 Central St. Andover, MA 01810 978-475-0321
Office: Monday-Friday 9:00am-4:30pm
scand@southchurch.com
part of the United Church of Christ
It's times like these we learn a fundamental truth: The Church isn't a building.
While we long for the day we can return to our sanctuary and welcome back our AA meetings and food pantry, we remember that despite the privilege of having a building to share, the Church was never about a building. It's about the connections we make with one another and with God, and the ties that bind us together in service to the world.
Whether you are young or old – or a little bit of each, queer or straight – or a little bit of each, male or female – or a little bit of each, calm or nervous – or a little bit of each, we will continue to be faithful in finding ways to be Church for one another.
Until we are able to gather again in person, worship will be available via live-stream every Sunday at 10 AM on our YouTube and Facebook pages.
Digital Gatherings and Offerings
Just because we can't gather in person, doesn't mean we can't gather together and grow in faith. From storytime to bible study featuring the staff and members of the congregation, our online opportunities to gather together are listed here.
The best way to keep up with everything going on at South Church, is to subscribe to our weekly email. Sign Up Here
We are in unprecedented days. Our prayer is that each of you might find moments of peace, beauty and love in the midst of the worry and fear. And that through connecting with one another, and with God, we might lift each other up until we gather together again in body. If there are additional things you would like to share or ask, please don't hesitate to reach out.


Every home offered at Shiloh Village features a three bedroom two bath split arrangement with a two car garage. Fully landscaped front view and privacy fenced backyard that it is all maintained by a professionally managed Ownerâs Association, allowing you to live a âœlow-maintenance lifestyleâ at a fraction of the cost of maintaining a larger property. The living, dining, and kitchen areas boast an open concept layout with 10-foot ceilings, richly stained custom cabinets, granite counter tops, and stainless steel appliances. Natural light floods the space with the placement of several oversized windows throughout. Within the large master suite, youâll be impressed with decorative ceiling treatments, oversized shower with beautiful glass enclosure, and large walk-in closet.
I am interested in 5127 Shiloh Village Drive, Tyler, TX 75703.


by Joseph Shin (The Korea Bizwire) "Ttong-bonwi-hwapae" literally translates into "poop standard currency." And the government is investing 10 billion won ($8.65 million) over the next five years to turn this human waste-to-currency idea into reality in South Korean towns and cities.
A pilot project was initially spearheaded by the Ulsan National Institute of Science and Technology last May at its Science Walden Pavilion, which is a laboratory with a lavatory (no pun intended) that turns human waste into biofuel, and in return rewards "donors" with a virtual currency called "kkul" (honey in Korean).
Sewage is dehydrated and converted into odorless powder, after which it is processed inside a bioreactor into methane gas and carbon dioxide.


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Home Entertainment Top 15 Best AnimeOut Alternatives in 2022
Top 15 Best AnimeOut Alternatives in 2022
Simon June 8, 2022 Leave a Comment
AnimeOut is a website where you can get free encoded anime downloads. You have the option of selecting from a huge number of titles, downloading the one you want right away, or browsing through a large number of titles. Exploring the database is as simple as selecting "All Releases" from the menu bar, typing a term in the search bar, or scrolling through the main page. If a title isn't available, fans can fill out the form to request that it be added. Among the popular series on the site are Darker Than Black, Zoku Natsume Yuujinchou, and Orient.
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6. ChauThanh.Info
7. AnimePill
8. Nyaa Sukebei
9. Wasurenai Subs
10. Tokyo Insider
11.123Animes
12. Anirena
13. Subdesu
14. WatchAnimeMovie
15. DubbedAnime
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ALSO READ: KissAnime - 34 Sites Like KissAnime to Watch Anime Online
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ALSO READ: KissAsian - How To Download And Watch Free Chinese & Korean Movies
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redpajama_set_name: RedPajamaCommonCrawl


The show, created and produced by Ryan Murphy, premiered on Oct. 5, 2011 and is currently in it's eighth season.
Unlike most television shows, each season has a new storyline and is named with a one to two word title related to the plot.
The stories crossover but not enough to have to begin the show with season one. You can start on any season you choose without a huge time commitment. Each season is only ten to thirteen episodes long.
The seasons are titled "Murder House," "Asylum," "Coven," "Freak Show," "Hotel," "Roanoke," "Cult," and the newest season "Apocolypse".
Even though the show includes multiple story lines, members of the cast still pop up every season. Recurring actors every year have been Evan Peters and Sarah Paulson, who are some of the favorites viewers like to watch on the screen.
The opening to each season is also exciting for the viewers. Every year when a season's trailer is released, fans try to predict what will be included in the creepy opening credits.
"American Horror Story" attracts many with its inclusion of several different kinds of horror. Throughout all the seasons so far, it has touched on murder scenes, aliens, insanity, cults, witches and so much more. You don't have to like one kind of horror to enjoy the show.
Conveniently, if you do not like one of the topics, you can just watch the seasons you enjoy and still understand what is going on. Again, there is no large commitment.
Brumley added that even friends of hers that did not like scary shows and movies to begin with changed their minds when they watched "American Horror Story".
The type of horror in the show is more psychological based. Unlike just the blood and gore, it focuses more on the human mind, which many find scarier.
Beware, though! Once you start watching, you'll get hooked!


Murder victims Cahla Richardson and Justin Flores had three children together.
Jordan Garcia-Tinoco listens to closing statements Tuesday during his trial in Oakland County Circuit Court.
Giovanni McCaa testifies during the murder trial of Jordan Garcia-Tinoco, charged with killing Cahla Richardson and Justin Flores.
After less than two hours of deliberations Tuesday, an Oakland County jury found a Pontiac teenager guilty of killing a couple on Jan. 13 of last year.
Jordan Garcia-Tinoco, 18, will be sentenced March 20 for the murders of Justin Flores, 34, and Cahla Richardson, 23, both shot to death at their home on Robinwood Street in Pontiac. He also was convicted of two counts of felony firearms.
Garcia-Tinoco was one of three initially charged in the murders, believed to have happened during a robbery of marijuana. Austin Cooper, 22, who went with Garcia-Tinoco to the Robinwood house under the guise of buying marijuana but planned to steal it instead, pleaded no contest to second-degree murder last month. Giovanni McCaa, 18, had most charges dismissed in exchange for his testimony and for pleading no contest to conspiracy to commit armed robbery. McCaa drove Cooper and Garcia-Tinoco to the Robinwood house, and waited in the car with another man during the robbery and shootings. McCaa and Cooper will be sentenced Feb. 26.
Immunity was granted to others connected to the incident in exchange for their testimony during the trial, which began Jan. 31 before Oakland County Circuit Judge Nanci Grant.
Garcia-Tinoco was the final witness called to the stand, testifying in his own defense Monday. He claimed the confession he made to detectives about being involved in the murders was a lie he agreed to as a way to save Cooper from serving life in prison. The jury, however, didn't buy it.
Garcia-Tinocco's defense attorney Pamela Johnson said the jurors "worked very hard in deliberations."
"I believe they had a lot to consider to create reasonable doubt," she said, such as what she described as a "total lack of forensic evidence," Garcia-Tinoco's testimony and "credibility issues" with several witnesses.
Johnson said a pre-sentencing hearing will be held prior to Grant determining how long Garcia-Tinoco will spend in prison.


text:
using System.Collections.Generic;
using Castle.MicroKernel;
using Solyutor.EventPublisher.Impl;

namespace Solyutor.EventPublisher.Windsor.Facility
{
    public class WindsorSource : IHandlerSource
    {
        private readonly IKernel _kernel;

        public WindsorSource(IKernel kernel)
        {
            _kernel = kernel;
        }

        public virtual IEnumerable<IHandler<TMessage>> ResolveHandlersFor<TMessage>()
        {
            return _kernel.ResolveAll<IHandler<TMessage>>();
        }
    }
}

redpajama_set_name: RedPajamaGithub


text:
From Wikishire
TL126545
52°9'29"N, 0°21'11"W
1,930 (2007 est.)
Post town:
Dialling code:
North East Bedfordshire
Great Barford is a village in Bedfordshire, a few miles north-east of Bedford, on the River Great Ouse.
The village is bypassed by the busy A421 road on the way between the county town, Bedford, and St Neots in Huntingdonshire; the bypass opened on 24 August 2006 after many years of local campaigning. The Golden Cross, once a pub well known to travellers, is now left isolated in the village by the bypass and has become a Chinese restaurant.
The village is known for its All Saints Church, with a 15th-century tower, and its similarly ancient bridge. The surroundings and historic buildings make it a favoured destination for canoeing, angling and picnics.
Nearby places include Renhold and Blunham.
3 Outside links
Great Barford Bridge
Great Barford is listed in the Domesday Book and appears then to have been as an important site, probably as a means of crossing the Great Ouse that skirts the village. Although the area of the original ford was dug up in 1973, the bridge has existed since at least the 15th century.
The village itself is large and scattered but the majority of the houses are in the south-east of the parish. Throughout the village there are a large variety of houses some dating to the 17th century.
In the village once stood Great Barford Castle, a Norman motte and bailey castle, which stood to the north of the village, but a priory was later built on its location.
A very early reference to Barford may perhaps be found in a charter by which Offa, King of Mercia, in 792 confirmed various lands to the monastery of St. Albans. The charter purports to have been granted in the place which is called 'Æt beranforda.' The text of the charter is certainly spurious, but the witnesses and dating clause may well have been taken from a genuine instrument. Even so, however, the identification with the present Barford cannot be considered certain.
Little Barfrod
Barford Hundred
("Wikimedia Commons" has material
about Great Barford)
Village homepage
Statistics about Great Barford
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6755 S CHICKAHAUK TR, Middleton, WI 53562 (MLS # 1847821) | THE PROFESSIONAL BROKERS …dream it, live it….let us help!
Only lot left in this development and one of only a few lots available in the City of Middleton. Walking distance to Northside, Kromrey and Middleton High School. Also walk to Pheasant Branch Conservancy and Middleton Hills shops and restaurants. This lot is not builder restricted so you can choose your own builder to build the home of your dreams. Lot is part of a neighborhood association with annual association fee to cover snow removal.


text:
How to Get a Shy Guy to Ask You Out
Sam Stieler Updated: 6/12/15
Not every girl is looking to go out with the boisterous, loud and extroverted alpha male. Plenty of girls find themselves drawn instead to the quieter, more reserved and introspective sort of guy. These lower-key guys certainly have a lot to offer the women who find them attractive.
However, if you're a woman interested in going out with a soft-spoken guy, you're going to run into one big problem — getting this shy guy to ask you out on a date in the first place!
If you have your eye on a shy guy, then you don't need to simply sit back and wait for him to (eventually) make his move. Here are a few strategies you can use to ensure you land a date with that shy guy of your dreams.
Take your time.
We share a strange, ill-informed cultural myth that shy guys are all looking for highly assertive women. Our movies, books, TV shows and music tell us that all a woman needs to do to snag a shy guy is to come on to him with both barrels blazing, and after she succeeds in overwhelming his defenses, he will suddenly turn a corner in his personality and become the sort of red-blooded pack-leader type he always secretly believed he was on the inside.
This scenario rarely plays out in the real world. Most shy guys would find themselves totally turned off by a woman who forcefully comes on to them. Most shy guys need a woman who will take their time with him, giving him the opportunity to develop a high level of comfort with her before she makes her intentions clear.
"Getting a shy guy to actually go out with you
can take more than a little finesse and sensitivity."
Connect with his interests.
Most shy guys have at least a few semi-private interests they feel deeply and passionately about. For example, a lot of shy guys are really into creative fields such as music, theater, art or movies. Many shy guys are accustomed to indulging these passions on their own.
For example, a lot of shy guys who feel a deep interest in checking out new bands go to a lot of music shows on their own. These sorts of public events provide you with a great opportunity to go on a date with a shy guy.
Often shy guys go to these events by themselves simply because they don't have anyone to go with, not because they actually want to be by themselves at all times. Show curiosity in a shy guy's interests, get him to open up about some of the artists or groups he really likes, and then let him know you'd definitely want to spend some time with him going to shows or whatever it is he usually enjoys on his own.
When in doubt, ask him out.
At the end of the day, you really can't depend on a shy guy to ask you out. Even if you make your intentions very clear, even if you do your best to connect with and show approval for his private interests, some shy guys simply won't take the initiative.
If you've done everything in your power to help a shy guy feel comfortable and to know you are interested in him, and if he still hasn't asked you out, then you have a choice. Either you can take the lead and ask him out yourself, or you can let go and move on to a less anxious individual.
Provided you decide to ask him out, make sure you do so in a comfortable manner. Ask him out in private and not in public. Make sure you ask him out for a casual date that takes place in an environment where you know he feels comfortable. Give him an easy "out" in case he wants to say no.
Shy guys can have a lot to offer their women, but getting a shy guy to actually go out with you can take more than a little finesse and sensitivity.
Approaching Men Shy Daters
Sam Stieler
Sam has been writing about dating and relationships for more than three years now. He holds a bachelor's degree from Bucknell University, has self-published a few of his own books and is currently working on mastering the double right turn in his salsa dancing classes.
How to Get a Guy's Phone Number
How to Get a Guy to Ask for Your Number
How to Get to Know a Guy You Like
How to Get a Guy to Talk to You First
How to Get a Guy's Attention


Batman: Arkham Knight always shows well in gameplay trailers, so it's maybe time we tried live actors.
Warner has released a new live-action trailer for Batman: Arkham Knight. The first of its kind for the forthcoming game.
It's set to what sounds like a Nine Inch Nails song, and it features some folks in messy situations that could really use the caped crusader. Though I was expecting it to say "there's a Batman in all of us" somewhere, but perhaps that could be interpreted the wrong way.
Arkham Knight is out in June.


text:
module VagrantProtect
  class Command

    def initialize(app, env)
      @app = app
      @env = env
    end

    def call(env)
      if env[:machine].config.protect.enabled
        env[:ui].info "You can not shutdown the instance because destroy command is disabled in the configuration"
        return
      end
      @app.call(env)
    end
  end
end


A small list of recommendations for the week of February 5th!
Not featured: new All-New Marvel Now titles for those interested: Loki Agent of Asgard, Ms. Marvel, Punisher and Wolverine. I'll check out Ms. Marvel and Loki for a few issues – of the others, I'll pass. Punisher double ships and the previous Wolverine title was decent but nothing that will be missed.


But it is also a help to our country and to our whole Empire, and to our decent faithful way of living that, however long the struggle may last, or however dark may be the clouds which overhang our path, no future generation of English-speaking folks - for that is the tribunal to which we appeal-will doubt that, even at a great cost to ourselves in technical preparation, we were guiltless of the bloodshed, terror and misery which have engulfed so many lands and peoples, and yet seek new victims still. Herr Hitler protests with frantic words and gestures that he has only desired peace. What do these ravings and outpourings count before the silence of Neville Chamberlain's tomb? Long, hard, and hazardous years lie before us, but at least we entered upon them united and with clean hearts.


Donna Newton brings vast experience in rural preventive service networks that provide education and preventive programs to improve individual health and expand access to health care through her nine years as Executive Director of The Health Enrichment Network in Allen Parish, LA.
Donna began her career as a teacher in the Public School System in Avoyelles Parish. She has taught both junior high and high school students and continues to mentor students in athletics. After receiving her Masters in Exercise Science she became the Director of the Cardiac Rehabilitation and Wellness Center for Oakdale Community Hospital. Since that time, she has worked more than 15 years developing a myriad of health and education programs in rural communities. In addition to her role as the Director of THEN, Donna served as Project Director for Louisiana Better Health for the Delta – Phase II project from 2006-2008. In 2008, THEN was awarded the Office of Rural Health grant for Service Region B – Delta States Rural Development Network Grant for a Childhood Obesity Program – Growing Up Fit Together that encompasses 23 Louisiana parishes in Service Region B. In 2011, Donna was selected by her peers to represent them at the Health Resources Services Administration (HRSA) Rural Voices Leadership Conference in Washington DC.
Through Newton's keen understanding and experience of rural communities and obesity, she was instrumental in developing a lower elementary curriculum that addresses the problems of nutrition and lack of physical activity. Donna has certifications in AHA CPR & First Aid, Lifestyle Coach, and NIH Certification in Protecting Human Research Participants.


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LABOR WILL INVEST IN BRIGHTON GRASSROOTS SPORT
By Senator Don Farrell | Sport | No Comments
A Shorten Labor government will provide $5 million towards a major redevelopment of Brighton's community sports precinct, supporting a big boost in participation and active recreation.
SPORTS GAME PLAN A START BUT PROOF IS IN PERFORMANCE
The Government's plan for the future of Australian sport has been a long time coming.
LABOR WILL GIVE GRASSROOTS AFL A SPORTING CHANCE
A Shorten Labor Government will support Tasmania's next generation of male and female football stars with a grassroots Save our Footy Fund – a $5 million investment in local clubs, local players and building a stronger Tasmanian State League.
SPECIAL OLYMPICS BEGIN TODAY
Labor congratulates all athletes representing their states at the 11th Special Olympics National Games in Adelaide this week.
MISSING MINISTER LEAVES BENCHWARMER TO DODGE QUESTIONS ON NATIONAL SPORTS PLAN
Today the Turnbull Government's lack of respect for the Sport portfolio was sadly again on display.
LABOR WELCOMES DECISION ON WOMEN'S WORLD CUP BID FUNDING
Labor welcomes the announcement today that the Government will provide the full $5 million it pledged to Football Federation Australia (FFA) to support the bid to host the 2023 FIFA Women's World Cup.
FOX SPORTS HAND-OUT NOTHING TO DO WITH SPORT
The Liberals' $30 million hand-out to Fox Sports has again been exposed as nothing more than a political sweetener.
GOOD LUCK TO OUR 2017 INVICTUS GAMES TEAM
Labor wishes the best of luck to the 43 serving and ex-service men and women representing Australia at this year' Invictus Games in Toronto.
GLENYS BEAUCHAMP APPOINTMENT AS HEALTH SECRETARY
By Senator Don Farrell | Health, Sport | No Comments
Labor congratulates Glenys Beauchamp on her appointment as Secretary of the Department of Health.
WOMEN'S SPORT IS NOT A JOKE, MINISTER
The Turnbull Government's $30 million grant to Fox Sports has been exposed for exactly what it is – a dodgy deal with a billionaire buddy.


Children are dismissed after the last song before message, helpers and staff will guide them back to their class for a time of worship.
Pick your children up after service and join us for light beverages, pastries and fellowship in the rotunda.
Drop your children off at 9:30 am or any time before service with a teacher in either room.
Sign your children in and leave any special instructions on the sign-in sheet.


text:
Five years after the flood, social media evolves as key information platform in crises
Grad student researches the role of active social influencers during 2013 disaster in southern Alberta
Calgarians watch the waters rise in the Bow River during the June 2013 flood.
Flickr photo by Wayne Stadler, licensed under Creative Commons
The potential for social media to harm society has become an almost daily topic in our news diet. However, anyone who remembers the floods in southern Alberta in 2013 will also remember how social media channels were a lifeline for many displaced, frightened and brave citizens looking for answers, information or support.
One grad student at the University of Calgary, Kimberlyn Williams, is studying just that. Williams is a master's student in communications and media studies, and is writing her 2018 thesis on social media's role in disaster communications during the 2013 flood.
Social media and natural disaster research
"Social media is a significant part of our lives, and for Albertans the flood was and is a significant part of their lives as well," Williams says. "This is a growing research field and there's a need for more."
Williams is one example of UCalgary scholars and students examining the deeper implications of proliferating social media messages during times of natural disaster or human crisis. Other examples include the impact of Calgary's #SafeRedMile and #SafeStampede social media campaigns, and the effectiveness of Twitter during crises such as the Fort McMurray wildfire.
In her research, Williams focuses on the active influencers on social media during the flood and identifying their goals. This helps to explain how organizations like UCalgary can play a large part during a natural disaster — especially in establishing two-way communication.
"It's important to keep the public updated, but also to pay attention to the information coming in from the public," Williams says. "Facilitating two-way communication is becoming of greater importance than just putting out information."
This, she adds, includes responding to questions, referring users to the right resources, or showing their human side.
People increasingly turn to social media for news and updates during disasters like the 2013 flood.
Social media for campus safety
Williams says that although there are a number of individuals who still use television, radio and newspapers for their source of news and updates during disasters, social media is quickly becoming the gold standard for quick, accurate news that saves lives during a disaster.
"During my research, I've realized social media is a channel people are increasingly turning to during disasters," she says. "That isn't unique to Alberta, Canada or North America — it's global."
UCalgary has experienced the importance of quick, accurate communication during disasters over the years, whether natural or not. As part of a robust crisis communications approach, UCalgary has used social media channels on several occasions such as the 2013 flood and the 2016 Fort MacMurray wildfires. In both instances the university housed hundreds of displaced families. Social media also played key roles during the Brentwood tragedy, and for several campus-specific health and safety bulletins.
UCalgary has gone one step further in communicating during emergencies in a continuous effort to improve health, safety and wellness for the entire campus community. The UC Emergency app is available for students, faculty, staff and the general public. UC Emergency Mobile delivers alerts and updates that can save lives and prevent injury. The app is one part of the university's emergency management plan and a big part of creating a safe and healthy living and learning environment for everyone on campus.
"It's important that people are able to access critical information, and know what areas of the campus are affected. People may not even be aware of what to do during a disaster," William's says.
Get UC Emergency
The app, along with pushing notifications, includes other features to keep the campus community safe and secure:
SoloSafe lets you check in with Campus Security when you're working or studying alone. If you don't check out by your planned departure time, Campus Security will confirm your safety by phone or — failing that — in person.
HelpLine lets you connect to Campus Security and 911 at the touch of a button, and if you turn on location services, the app can pinpoint your exact location and get help on the scene quickly. Also offered through HelpLine, TipLine provides a fast, easy way to report safety or security concerns.
To download, search "UC Emergency" wherever you get apps.
safe campus


text:
Sunday Review|Dealing With North Korea's Brutality
Dealing With North Korea's Brutality
By The Editorial Board
Pyongyang, North Korea, Sept. 2014.CreditCreditKyodo News, via Associated Press
A United Nations committee has sided with millions of powerless North Koreans by voting to condemn their government for human rights abuses and recommending the prosecution of the regime's leaders for crimes against humanity at the International Criminal Court. The General Assembly is expected to do the same and then put the issue to the Security Council.
It's unknown, however, whether the Security Council — which alone has the power to refer North Korea's case to the International Criminal Court — will pass the resolution since China and Russia, the North's main allies, have a veto.
It has taken a long time for the United Nations to address openly the oppression that North Koreans have suffered under the dictator Kim Jong-un and his father and grandfather. Although the world has been aware of the regime's brutality, a report by the United Nations commission of inquiry, released in February, offered the most authoritative and detailed recounting of the state's barbarity, including murders, torture, rape and forced abortions. As many as 120,000 people are languishing in prison camps. The commission concluded that the scale and nature of the abuses "reveal a state that does not have any parallel in the contemporary world."
Last month, the government distributed a video to discredit Shin Dong-hyuk, who was born in a North Korean prison camp and escaped. In a 2012 book called "Escape From Camp 14," Mr. Shin described the killings, starvation and other abuses, including the execution of his mother while he was forced to watch. The video features Mr. Shin's 70-year-old father, whom he thought was dead, as one of his accusers. Despite the intimidation, Mr. Shin told The Times he will continue to expose the North's brutality.
The North, however, does appear to worry about international judgments. It attempted to prevent the committee vote by releasing three Americans held in its prisons; by telling the Chinese and Russians that it is open to nuclear talks with the United States, Japan and South Korea; by hinting at possibly allowing a special United Nations investigator to visit for the first time; and by sending an envoy to Moscow to improve relations with Russia.
But after the United Nations committee acted, the regime again resorted to outlandish threats. It said the vote compelled it to conduct a fourth nuclear test. It has conducted three tests since 2006, the last in February 2013. Mr. Kim, who succeeded his father in 2011, took steps in 2012 to limit the nuclear program as part of an agreement with the United States. But the deal fell apart in 2013 after North Korea conducted the nuclear test and two missile tests in 2012, and followed up with other provocative actions and hostile statements. Since then, China has pressed North Korea to refrain from conducting another nuclear test.
Longstanding concerns about North Korea's nuclear program grew last week when the United States-Korea Institute at Johns Hopkins University said the regime may be preparing to reprocess spent nuclear fuel for the first time in five years. It is already believed to have as many as a dozen nuclear weapons. The United States is refusing to revive six-party negotiations, which broke off in 2008, unless the North is serious about denuclearizing. Washington should keep looking for ways to engage with the North Koreans and be prepared to resume a dialogue if Pyongyang makes a credible case.
Meanwhile, North Korea's human rights abuses warrant action by the Security Council. Given what is in the public record, it's impossible to see how any country can defend Mr. Kim and his lieutenants or block their referral to the International Criminal Court.
Correction: Nov. 23, 2014
An earlier version of this editorial misstated the number and timing of North Korea's missile tests. Two tests were conducted in 2012, not one in 2013.
A version of this article appears in print on , Section SR, Page 8 of the New York edition with the headline: Dealing With North Korea's Brutality. Order Reprints | Today's Paper | Subscribe
North Korea Acts to Stop U.N. Resolution on Rights
United Nations Urges North Korea Prosecutions


text:
Home Liam Adams
Liam Adams
1st-year student, Bachelor of Health Science (Physiotherapy)
Sport has always been his life, says physiotherapy student Liam Adams whose sporting successes so far include being on the New Zealand tennis team and representing Canterbury Hockey at a national level.
"Over the course of my sporting career I've faced many ups and downs, mainly due to injuries and illnesses. I'm studying physiotherapy to be able to help athletes recover from their injuries and get back to the level they used to play at. Personally connecting with a patient and helping them in their journey to recovery is very rewarding. I have a dream to one day create an enterprise that supports young and intermediate athletes who want to achieve their goal of being on the world stage. I want to take my own experiences in sport combined with the skills I learn at AUT to create a place where athletes can thrive."
He knew he had found the right university for his studies when he attended AUT's open day, says Liam who moved to Auckland from Christchurch and whose studies are supported by an AUT Significant Student Scholarship.
"Choosing the right university can be daunting especially if it's away from home. For me, one of the main reasons I chose AUT was my experience at the open day around how inclusive and supportive the team were. The programmes were intriguing and set up in a way that I was constantly interacting with others. That made it easy for me to create a network of contacts up in Auckland.
"When I visited the physiotherapy department, the first thing I noticed was that they take a genuine interest in each individual and the facilities were awesome. Being a university that is invested in the health sector, AUT also has revolutionary training and exercise equipment to test and enhance my ability as an athlete."
Liam only has positive things to say about AUT's physiotherapy programme.
"I love how you aren't in a lecture hall with 200 other people. AUT has constructed the degree to be as interactive and hands-on as possible. Straight into the course you are practising massage techniques, and are exposed to equipment like dynamometer and CPM machines. Working with others makes it a pleasure to turn up to class and get stuck in.
"I would 100% recommend this programme to others. Physiotherapy allows so much opportunity for you to grow as a person, as well as offering a broad range of options for you to find what you're passionate about. I also like that physiotherapy doesn't just involve the biology of the human body but looks at other contemporary issues relating to culture and ethical ramifications."
Studying in such a supportive university environment has been one of the highlights of his studies.
"Coming into AUT I had just had knee meniscus surgery that really set me back physically. AUT's athlete support programme has provided me with advice on how to balance my studies with my gym and sport, while offering a bunch of services to aid my recovery process. I also liked that AUT has created a positive culture led by supportive staff to create a place where everyone feels welcome, no matter what ethnicity or minority they come from."
Advice for other students
Life is about taking all the opportunities that come your way, Liam advises other students.
"By involving yourself in activities, you'll enjoy your time here, meet new people and set yourself up better for the future at AUT. My mentor Mark Wilson once said to me, 'Fear is only temporary, regret is forever'."
Make the most of university life, he adds.
"For all of you nervous about university life, take a risk, put yourself out there, make the most of what life has to offer and take all the opportunities that come your way. Be yourself, keep being determined and work hard, and then your dreams will become your reality. AUT has become my new home, and I love it here. I encourage you to come and be a part of the community here, you won't regret it!"


text:
What is the Wi-Fi Direct feature of my TV?
The Wi-Fi Direct® feature allows audio and video content playback from mobile phones, cameras, and other Wi-Fi Direct devices directly to a compatible TV without the need for a home network connection.
If you set up the Wi-Fi Direct feature of your TV, it's a great way to share movies, pictures, and music when friends and family come over using your BRAVIA™TV screen, instead of having everyone pass or crowd around a smaller portable device.
The Wi-Fi Direct feature supports the following wireless connection methods:
WPS Push Button
WPS Input PIN Code
WPA Key Input
Your TV may require the latest system software (firmware) update to activate the Wi-Fi Direct feature.
The Wi-Fi Direct feature isn't available on all Sony® products, including TVs manufactured before 2011. To see if your product supports the Wi-Fi Direct feature, check the TV specifications or supplied manuals.
Set up the Wi-Fi Direct feature of your TV
Share media from your iPhone or iPad to your TV through Wi-Fi Direct
What features are available when using the WiFi Direct application?
The Wi-Fi Direct or Screen Mirroring supported device doesn't connect to the TV
Registration failed appears on my TV when trying to connect to a Wi-Fi Direct device


text:
using System;
namespace NppDB.SQLite
{
    internal interface ISQLiteObject
    {
        string FullName { get; }
        string Title { get; set; }
    }
}