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OCAMPR 2017 - Resiliency: Body, Mind and Spirit
With the theme "Resiliency: Body, Mind and Spirit" the Orthodox Christian Association of Medicine, Psychology, and Religion conference was held November 2-4, 2017 at the Ukrainian Orthodox Church Cultural Center in Somerset NJ. OCAMPR exists to facilitate Orthodox Christian fellowship, dialogue and education of professionals in religion, psychology and medicine.
These talks were recorded by Ancient Faith Radio in partnership with OCAMPR and are made available here for free access and download. These plenary talks are in audio format but a video version is provided as a way of showing the slides associated with the talk.
OCAMPR welcomes interdisciplinary dialogue and is committed to exploring an Orthodox Christian understanding and perspective on a variety of pastoral issues. Toward that end, presentations and papers are offered for ongoing discussion and dialogue. The opinions of presenters do not necessarily reflect the opinions of the OCAMPR organization, Ancient Faith Ministries, or of the Orthodox Church.
Lazarus is Dying - Again: Reflections on Consubstantiality and Spiritual Resilience
Dn. Stephen Muse, PhD, Director of Education and Training, Pastoral Institute, Columbus, GA.
December 2, 2017 Length: 1:09:36
The Arena: The Upset! St. Lazarus Saturday 2017
Learn more about Patristic Nectar Publications.
Speaking the Truth: Lazarus Saturday
Fr. Thomas explores the ultimate Messianic sign from the Gospel of St. John.
Coffee Cup Commentaries: Mark 14:6
From the Amvon: The Raising of Lazarus
Fr. John shares about the raising of Lazarus, from the Gospel of St. John, chapter 11.
Under the Grapevine: Children's Bible Reader, Part Thirty Two
Children's Bible Reader, part thirty-two, 2006, Greek Bible Society, Scripture Quotations taken from Contemporary English Version, Copyright 1995, American Bible Society. Used by permission. Illustrations by Martha Kapetanakou-Xinopoulou. "Two of the…
Ascesis
dr stephen muse (7)
lazarus (44)
martha (31)
mary of bethany (54)
nature of human beings (215)
ocampr (10)
resurrection (788)
Rev. Dr. Dn. Stephen Muse: [Applause] Thanks. Thank you, Brenda. This is probably, I don't know—I got involved with OCAMPR, I guess, in '92 or '93, and from the vantage point here, a couple of decades later, it's both inspiring and it's very humbling and refreshing to hear all of the different perspectives which are kind of like a symphony, [in] that there's an ison that somehow unites all of us, but there's so many different melodies, listening to each of the different workshops and the speakers.
What we're going to do now is I'm going to use the account of the raising of Lazarus for us to talk about some of what we've been hearing throughout the conference. I hope after I present just a couple of things that we'll engage each other around this.
First I want to show you two icons and just reflect about an initial difference in them. What do you see? First, here's one of [the] raising of Lazarus, and then here's one of the Resurrection. What do you notice in these two? Yes. I think, let's see, for Ancient Faith you probably need to come up to this microphone to speak your microphone. That may be tough unless somebody…
Assistant: Turn your microphone up, closer to your mouth. That's good. Thank you.
It might be good if someone could take that around if it's not on something, and go to people; that'll be easier.
C1: In the first icon, it seems that Christ is waiting on Lazarus to come forth. In the second icon, he's not waiting; he's taking Adam and Eve by their wrists and grabbing them and pulling them out of Hades.
Dn. Stephen: Thank you; thank you. Other comment?
Assistant: And you will speak up, so that Ancient Faith can record as much as we can. There are two microphones.
C2: In the raising of Lazarus, he has grave clothes on, but Adam and Eve do not.
Dn. Stephen: Ah! Okay. In the first, he has grave clothes on, and in the Resurrection, not. Anything else you notice? Of course, I'm not an expert in iconography… Yes, another?
C3: Christ is in his glory. In the other one, he's giving a blessing.
Dn. Stephen: Ah! Christ is in his glory in one, and in the other, he's giving his blessing to come forth. Okay, another comment.
C4: I once had a child ask me why those people are dragging Christ down. [Laughter] It literally was a wild moment, but in contrasting the two icons you showed us, it seems to be taking more effort for Jesus to pull Adam and Eve out of the depths than it takes—
Dn. Stephen: That's very interesting. That may speak to the heart of the situation. Fr. Lev Gillet makes a comment somewhere that there was a cross in the heart of God the Father before there was one outside the gates of Jerusalem, which ties up very nicely, I think, with what Fr. John was offering us earlier. I do think that these two icons represent different aspects of the whole of the event of the creation and of Christ's fulfillment of it. If we look at the raising of Lazarus, for me this still rings of the "Let it be." "Come forth": the word brings him alive, but Lazarus is going to die again. This isn't Lazarus's resurrection at the end; he's going to die again. In the other icon, Christ has already died and has risen and ascended to the right hand of God, and this time when he raises unilaterally humanity, Adam and Eve, there isn't anything… Of course in both, Lazarus didn't do anything either, but there's a difference. One is really inviting us to look and see what it would really be like to have an eternal biological life without sanctification. The second one invites us to look at what it is to spiritualize the body in Christ eternally.
So, looking at that as our kind of beginning note, I want to move to St. Isaac the Syrian. Let me say this. In the current culture with the International Classification of Diseases, ICD-10, and in the DSM, the Diagnostic and Statistical Manual, that helps us look at what psychiatric illnesses are, in both cases, from the physical medicine standpoint, if you didn't have any kind of diagnosis, you'd be in vital health. And in the mental health standpoint, if you didn't have any diagnoses in the DSM, you'd be in vital health.
But from the standpoint of an eschatological realization of what a human being fully is, in neither case, if you were healthy with the ICD or the DSM, would you be fully alive or fully human. There would be an incompleteness, a spiritual, developmental immaturity that would be there. Also, both of these diagnostic manuals are individual-focused, and it doesn't look at the larger systemic context which has an impact both on our illness as well as our completion of our human life. So, for example, something like the kind of cultural traumas that impact people systemically would be diagnosed as an individual illness, but really the problem's not in the individual; it's in the society in many cases.
So I want to use St. Isaac the Syrian to help us look at this in a very different way. His first one:
If you suffer no lack in anything that you need, your body is healthy [and] no adversities threaten you, and if you say that, with all this, you can advance towards Christ in purity, then know that your mind is sick and you are deprived of the taste of divine glory.
Anyone want to comment on that? How does that strike you? Please, come up front.
C5: I would say that, as a chaplain, it's definitely how I would approach my patients, but my patients would beg to differ with me. If I told my patients what I'm really thinking, that their diagnosis is actually an opportunity, they really would have a hard time with that.
Dn. Stephen: Yes, and that's really easy to say if the person saying it is healthy in those ways, yes, but you're raising up a context from the chaplaincy that's much wider than just physical vitality or mental health. Anybody else? Does this seem quite normal and no problem? Sometimes I get objections with this when I raise this with people. They object mightily, but this group is converted, I guess. [Laughter] Okay. All right.
So then, a balance to this, or further extension, as St. Isaac says:
While you're still on your way to the city of the kingdom, let this be for you a sign that you are drawing near to the city of God: that you meet powerful trials; and the nearer you draw and the more you progress, the more trials multiply and assail you… for God leads the soul into suffering trials in the exact proportion to the grace he bestows.
When I read this at one conference, someone raised the question: What if you come from an abusive background and you come to the Church and you start hearing about how abuse is a sign of divine grace? This can be real disheartening. That has to be addressed pastorally, but I think one of the problems that we have is that if we don't recognize that Christianity and Christ is an event that comes to us from outside the created order, from the uncreated order, we run into all kinds of problems. These things can't really be understood by conflating the uncreated with the created or psyche as arguably in some way as psychology does, as being the whole enchilada. The transformation of humanity comes from the encounter between the uncreated and the created, in theanthropos, in the God-man. Apart from that, Orthodoxy doesn't make any sense. It's very confusing.
So when we approach from the standpoint of science, I wanted to offer this from the Deification of Christ, from Panayiotis Nellas, which I think is a really good comment.
The task of contemporary Orthodox theology: [it] does not consist in theologians identifying themselves with scientific research or political action, with the idea of corroborating these things, nor does it consist in trying to overthrow the achievements of these things on the basis of a supposedly evangelical or patristic teaching. The Gospel teaches that the struggle of the faithful is "not against flesh and blood"—that struggle within the framework created by science, politics, and the other dimensions of the "garments of skin," because such a framework is not of its own nature evil—but it is a struggle "against principalities, against powers, against world rulers of this present darkness" (Ephesians 6:12), against the devil and sin.
Orthodox theology ought to practice a discernment of spirits. Its aim should be to liberate whatever good exists among the fruits of scientific research, technological development, and so forth, from lawless autonomy, which is slavery to corruption and the devil, the ultimate sin, and to assign to this good element an ordered place within its own catholic truth, because that is where it belongs by virtue of its own nature: "for whatever is called good by all men belongs to [us] Christians."
In other words, this is also a caveat as we approach the mission of OCAMPR, is to frame medicine and psychology within the larger theological context, the discernment of spirits, and to utilize everything good in all of these, but not to make the mistake of thinking that science and technology will lead us to a truth which has not been offered to us in Christ, because then we're selling out the Church in the sense as though technology or something is our savior, which is a big mistake at the level of our epistemology, the same as it would be practically when we just try to save ourselves through psychology, which I think has happened a lot in the Western Church, because the Western Church has missed the ontological root of the faith.
Jean Claude Larchet says:
Man defined by himself, independently of his relation to God that is inscribed in his very nature, is a non-human-being. There is no such thing as pure human nature; man is man-god, or else he does not exist.
Then, "paraphrasing Fr. Georges Florovsky, we can say that in anthropology the truth without corporeality is a phantom, and corporeality without the truth is a cadaver." So Frankenstein could, let's say, live a billion years. He could be raised from the dead, and yet not be a person. Elon Musk and Bill Gates and others have started warning us about artificial intelligence as it begins to be able to increase its own speed and aliveness. What will happen when artificial intelligence gets to the point where it recognizes that humanity is not as efficient as the machine can be? Since the machine won't recognize personhood, humanity will need to be eliminated because we're inefficient. So, without any malice whatsoever, we will be in a potential battle as we can sort of see systemically as we become ciphers in a production system where we are measured by what we can produce, not by any value of belovedness to God.
So then it's not humanly possible to conceive or imagine what the transition is from a humanistic encounter to faith. Here we have the icon "Look at my hands and my feet. It is I myself! [Jesus says] Touch me and see: a ghost does not have flesh and bones as you see I have." And he says to Thomas, "Put your finger here and touch my hands. Reach out your hand and put it into my side. Stop doubting and believe."
St. John the Theologian says, "Blessed are you when you have faith without seeing." How do you understand this seeming—I don't think it's a paradox, but it sounds like that, that Jesus is pointing to his flesh, but Thomas comes to faith. What is happening in this? Let's talk about this for a minute, because I think it's an extraordinary and very important kind of gap between what is touched by the senses, thought about by reason, and yet the arrival at faith that comes without doing either one and yet is invited to do that as a way to make sure it's real faith. Come up to the mic if you would, please.
C6: Is it more about, for Thomas and for us, that Thomas, by touching the Lord's wounds, comes to experience of him as his Lord and his God? And that leads him to… More than just seeing that Jesus is alive and seeing that he has his wounds, but coming to an experience of it. We celebrate this feast after Pascha, and for me it's always kind of evoked images of the Eucharist, that Thomas approaches the Lord's wound, and that we also approach the Body and Blood, and we come to an experience of God. We may not see Christ as he was, as Thomas did, but we have the same experience of him. So that leads to faith without necessarily seeing in our physical senses, but seeing in a more ontological sense, I guess.
Dn. Stephen: Okay, when you say the word "experience" and link it to touch, I'm not sure—we'd have to look closely—I'm not sure we actually know whether he touches him or not. He's invited to.
C6: Right.
Dn. Stephen: And then we also have that eleventh beatitude from St. John, that "Blessed are you if you come to this realization without seeing." When we say the word "experience," what are we talking about? Is "experience" the same thing as "encounter"? One way to look at this is: If I experience you, says Martin Buber, I'm far from you, but I can stand in relationship with you. Can I actually experience you without objectifying you, without creating you in the image of my rationality and my empirical observations? I don't think that's possible. So one psychologist in England, Dr. Jamie Moran, has a pithy way of expressing this. He says, "Projection is a failure of repentance." So the log in my own eye is my entire experience from this standpoint.
In this sense, Christ is the ontology of relationship. We are related in Christ, but not by experience, per se. Our experience is changed by our relationship with Christ. Faith changes us, but when we move from experience to encounter, I would say that we die a small death, and that in order to love, this death has to reoccur over and over and over again. There's a saying on Mount Athos: "Die before you die, so that when you die you don't have to die." [Laughter] In one sense, of course, that's the big death I think that Fr. John was pointing us to earlier, but there's a small death that is necessary for love, because love doesn't have a way of controlling the other person through my experience of them, which [Archimandrite] Meletios (Webber}, in one of his books, reminds us that experience is always of the past. And that leaves the mind in control. But in love, the mind is not in control in that way; it's venturing out into an unknown potential, and how does this occur? So I'm pushing back to you to say: What happens to Thomas when Jesus says, "I'm here, I'm physical, you can touch me," but will that do it?
C6: I think it's interesting, because I think about when you were talking about "experience" versus "encounter," I thought about St. Paul and when he saw the light. It seems like, maybe you're maybe you're making the distinction of "encounter" as something that's more personal that leads to change, whereas "experience" can be kind of skewed and biased. Is that what you're saying?
Dn. Stephen: Yeah, and I was suggesting that "experience" is always an objectification of the other, but "encounter" is a potential communion with the other, and that this effects something different than can happen through objectification of the other.
C6: I agree with that, and a part of me says maybe God doesn't see it different… God sees the difference, but when God appears to someone, when God appeared to Paul, he could have, I suppose, rejected that experience, and he could have put his biases into that experience, but at the same time, God's light was so compelling to him that he had no—not that he had no choice, but that he was so overwhelmed and so compelled that that experience that God revealed to him became an encounter. For me, it almost seems that God gives the experience or God enters our lives, and it's up to us whether we make it an encounter or a rejection, perhaps. I don't know; that's one thought.
Dn. Stephen: Boy, I wish we had more time, because I don't know… Someone was doing a workshop on Thibault, who had looked at surrender, the nature of surrender, which was very interesting. It reminded me of one of [Fr.] Martin Laird's comments about prayer. He's written a good book on prayer, and he says that surrender… There's no way into silence, there's no way into hesychia except through surrender, but there's no map of the silence that is surrender. There's no objectification, there's no way you can have a plan to follow in the way we do things in this world to enter into silence. Silence is entering into the realm of communion, and it drops off the edge of the world. There's no map to predict it ahead of time so you can go there the next time or ever. On your own stain, so to speak. In that sense, hesychia and love and God at one level always remain outside of our ability to create any kind of contact, and yet God comes to us.
So Blessed Theodore says:
Supernatural knowledge is knowledge which enters the mind by a way which transcends its natural means and powers, or in which the object of knowledge is transcendent in relation to the mind tied to the flesh, so that such knowledge is clearly the attribute of incorporeal mind. It comes from God alone.
So in a love relationship, the beloved's love of the other is a total gift. It can't be controlled. Any attempt to control that injures the love. In the case of God, there's no bridge between the uncreated and the created except the One who consubstantially unites these two in his Person. So then the encounter with the Person of Christ becomes what is of most importance.
Now we go to Lazarus, and we're going to run out of time here, but let's just look at this real quickly.
Now a man named Lazarus was sick. He was from Bethany, the village of Mary and her sister Martha. (This Mary, whose brother Lazarus now lay sick, was the same one who poured perfume on the Lord and wiped his feet with her hair.) So the sisters sent word to Jesus, "Lord, the one you love is sick."
When he heard this, Jesus said, "This sickness will not end in death. No, it is for God's glory so that God's Son may be glorified through it." Now Jesus loved Martha and her sister and Lazarus. So when he heard that Lazarus was sick [guess what he did], he stayed where he was for two more days…
How many of you, if someone said, "The one you love is sick!" would say, "Okay, I'll see you in a couple of days?" [Laughter] This is one of those odd things you find in the Gospel according to John that requires us to look in a way that breaks up our ordinary way of grasping things. What's going on here?
"The sickness will not end in death." Now Dee Jaquet gave us this wonderful way of thinking about Orthodoxy earlier, yesterday that there's a yes, a no, and a God-only-knows that contradict each other. "This sickness will not end in death." Yes. Does he die? Mmm-hmm. So there's a problem. [Laughter] But God only knows what's happening here. What do you think it is?
"Rabbi," they said. The disciples want to figure this one out. "A short while ago the Jews there tried to stone you."
They're concerned about something else, not Lazarus. They want to stay alive.
"You're going back?" Jesus says, "Are there not twelve hours of daylight?"
Let's think apophatic and cataphatic here, maybe. We'll keep Dee's comments in the background here. "Are there not twelve hours in the daylight, half of 24?"
"And anyone who walks in the daytime won't stumble, for they see by this world's light."
Maybe those who are already all together don't need a physician, or the ones that don't realize we need a physician.
"It's when a person walks at night that they stumble, for they have no light."
Where do you go when you think of the immense stumbling where there is no light? Where is that? Hell? Hell. Death. Helplessness of humanity.
After he said this, he went on to tell them, "Our friend Lazarus has fallen asleep, but I am going to wake him up." His disciples replied, "If he sleeps, he'll get better." Jesus had been speaking of his death [the narrator tells us], but his disciples thought that he meant natural sleep.
So then he said to them, "Lazarus is dead, and for your sake I am glad I was not there, so that you may—"
What? Come to faith. Come to that place Thomas came. Come to that place the whole gospels are written for us to come to. Let's go to him, and then Thomas, known as the twin, says something really wonderful.
"Let us also go, so that we may die with him."
I can only hear that right now with St. Ignatius ringing in my ears, pronounced emphatically by Fr. John that Thomas, though he may not realize fully what he's saying, is saying, "Let's go, that we can be caught up in that and be raised by him." It's almost as though he has a certain faith in this context, a premonition.
On his arrival, Jesus found that Lazarus had already been in the tomb for four days. Now Bethany was less than two miles from Jerusalem.
I love these details that we get in John. What are they in there for?
And many Jews had come to Martha and Mary to comfort them for the loss of their brother. When Martha heard that Jesus was coming, she went out to meet him. Mary stayed at home.
"Lord," Martha said to Jesus, "if you had been here, my brother would not have died. But I know that even now God will give you whatever you ask."
What is she asking? Pretty clear.
Jesus said to her, "Your brother will rise again." And Martha said, "I know he will rise again in the resurrection on the last day."
But I want him now! That religion stuff is good, but I want my brother back!
And Jesus said to her, "I am the Resurrection and the Life. [The Way, the Truth, and the Life.] The one who faiths in me will live, even though they die. And whoever lives by faithing in me will never die."
Here we are again: he's dead.
"Do you believe this? (Do you faith this?)"
"Yes, Lord," she replied. "I believe you're the Messiah, the Christ, the Son of God who is come into the world."
Does that give us a magic carpet to escape the human trials because we believe in the historical Jesus or we have an emotional attachment to our memories of Christ or to the Gospel? Does it give us a one-up on the rest of humanity, or is Christ not a respecter of persons in such a way that he is the Truth, he is the Way, he is the Life, and there isn't any way to him except through the human journey?
After she had said this, she went back and called her sister Mary aside.
She's definitely the older sister.
"The Teacher is here,"
That really captures me, that "The Teacher is here."
...she said, "and is asking for you."
When does Jesus ask for her that you can think of in John's Gospel again? It's not exactly asking for her, but he calls her by name. When?
A1: "Martha, Martha!"
Dn. Stephen: No. Well, later, after the Resurrection. She doesn't know who he is; she thinks he's the gardener. But when he calls her name, she comes to him and will reverence his feet.
She got up quickly and went to him when he called for her. Now Jesus had not yet entered the village, but he was still at the place where Martha had met him. When the Jews who had been with Mary in the house, comforting her, noticed how quickly she got up and went out, they followed her, supposing that she was going to the tomb to mourn there.
When Mary reached the place where Jesus was and saw him, she fell at his feet, and she said, "Lord, if you had been here, my brother would not have died."
Twice we hear this. "If you had not been asleep in the boat, not caring whether we perished, maybe we wouldn't be in this predicament."
When Jesus saw her weeping and the Jews who had come along with her also weeping, he was deeply moved in spirit.
I didn't check the Greek on this, but a lot of times this refers to the bowels; this refers to a type of deep biological experience in the enteric brain that is very incarnational, and it's clearly an expression of Christ's embodied life.
He was moved, and he said, "Where have you laid him?"
What do you think of when you hear, "Come and see, Lord?" O readers of the Gospel of John, what do you hear? "Come and see, Lord." This is a reversal. Where did you hear that in the beginning of the Gospel of John? Who said, "Come and see"? Christ, to the apostles, who were students of John the Baptist. They saw him, and they began to pursue him, and they questioned. They wanted to know about his life, and what does he say? "Come and see." So first they seek him, "Come and see," and now they say to him, "Come and see, Lord."
Come and see what? What's the invitation to Christ from humanity? The entreaty, the imploring. Fr. Dionysios Haralambos says that the Syro-Phoenician woman had noetic prayer when she said, "Lord, have mercy on my daughter!" She had noetic prayer because from the heart, completely embodied, in love, she cared nothing for herself. She would take any insult, and she simply cried out. So here, the cry is to Lord from humanity, and where does humanity invite the Lord to come and see?
A2: Suffering.
Dn. Stephen: More than suffering. Death! "Come and see death. Come and see what happens to humanity. Will you come that far?" How far will Job's friends go? Seven days, they go, then they give him a crummy theological bromide. They do what betrayed the men and women from Vietnam, trying to justify something rather than to go with them into the place where they wrestled with something they couldn't overcome. There was a deep betrayal in that.
Job's friends said, "We aren't going any further with you, because you want to have an encounter with God for real, and we want you to take a theology that will give you control of God. If you do this, this, and this, God does his part like a slot machine. You put a nickel in, God gives you what you're supposed to get. You deviate from that, you lose. That's the game."
Job says, "I'm not having it." Because who is Job? Job is someone who actually loves God, and God says, "You know what? The way we'll see that is to go ahead, Satan. You go ahead and test him. You go ahead and put him through what happens to a human being in a lifetime. Take his kids. Take his property. Strip him of everything that is a human gift. But you can't take that which is the seed of his personhood, the potential to encounter me. That you can't do."
So in the whirlwind, Job discovers "You are God, and I am not," and then he's on his face, doing what his friends thought he ought to do, but now he does it in a way that he could never have done by conforming to something, by turning religion into something that executes Christ in the name of man.
When they say to Jesus Christ, fully God, fully man in one Person, "Come and see humanity's death," Jesus wept.
And then the Jews said, "See how he loves humanity!"
What else could prove how much he loves humanity?
But some of them said…
Now we hear St. Irenaeus against the Gnostics ringing from this morning.
"Could not he who opened the eyes of the blind man have kept this man from dying?"
That's the way we do it. We create a Frankenstein. We miss personhood that God offers. We miss a gift so marvelous, because it stretches us beyond where we are able to stretch on our own.
Jesus, once more deeply moved, came to the tomb. It was a cave with a stone laid across the entrance. "Take away the stone," he said.
Now Martha, who kept the kitchen organized, says; the sister of the dead man says:
"By this time there will be a bad odor. He's been there four days."
Clearly, he is dead. I don't know why she's not considering he's going to be raised from the dead, but is concerned about the odor.
Then Jesus said, "Didn't I tell you that if you have faith, you will see the glory of God?" So they took away the stone. Jesus looked up and said, "Father, I thank you that you have heard me. I knew that you always hear me, but I said this for the benefit of the people standing here, that they may have faith that you sent me."
What is this strange detail: "Father, I thank you for this"? The most difficult thing in the gospels for people to understand is the consubstantiality of Jesus. Even Jesus grows developmentally in his humanity: he's a child, but psychologically and in every other human way, he experiences the full growth, helplessness, and death of a human being, without the passions of sin.
When he had said this, Jesus said, "Lazarus, come out!" The dead man came out, his hands and feet wrapped with strips of linen, and a cloth around his face."
He did not pass through the linens as arguably Christ did in the tomb, where he simply… The linen shroud simply dropped on the tomb without having been disturbed at all, and he passed through it just as he did the doors that were locked, because his body was no longer the body of a limited human being; it now was a spiritual body, fully.
"Take off the grave clothes and let him go."
But Lazarus will die again.
In the garden we mentioned Mary doesn't know who Jesus is, and he says, "Do not cling to me." This has the sense as in Job 31:7, where in the Hebrew dabak, which signifies cleave, cling, stick, fasten, be glued to. What would she be glued to? She was wanting to reverence him, to touch his feet? But who was she touching, and for what purpose? Was she touching the risen Lord? Not in her mind, perhaps. She was continuing a relationship she had with Christ before his resurrection and before, as he says, "I have not yet been glorified." Where he's going, to raise humanity to the right hand of God, places him in the culmination of an event that starts with creation, and it's a different relationship with humanity, a fulfilling of something that cannot occur if we cling to a Jesus before that finishes. So in once sense it's finished on the cross, but it's not finished until the Ascension. In that sense, something is being worked out with each person who has the potential to be in communion with Christ, which is not a guarantee; it's a potential.
So Fr. George Metallinos writes:
The believer who moves within the territory of supernatural knowledge, knowledge of the uncreated, is not called upon to learn something metaphysically or to accept it logically, but to undergo something by communing with it. It's at this point that the Church's mission as the body of Christ is substantiated, as is her reason for existence in the world, to render [humanity] receptive of that knowledge, which is simultaneously [our] salvation.
Fr. Schmemann writes:
Christianity speaks about the restoration of life as communion, it speaks about the spiritual body that over the course of our whole life we have developed through love, through our pursuits, through our relationships, through our coming out of ourselves. It speaks not about the eternity of matter, but about its final spiritualization; about the world that finally becomes truly a body—the life and love of mankind; about the world that has become fully communion with Life.
We won't have time for this, but I invite you to consider this question. That's Jacob wrestling with the angel. I think I've mentioned this previously in other workshops, but I'll remind you that "struggle Israel," one who struggles with God, but Bethlehem, I would suggest, does not mean "house of bread," but "house of struggle," because "bread, elechem"—"beth" is "house"—has two meanings. One is "leaven": leaven the dough. That's a struggle, for us to be fully leavened. The second one is hand-to-hand combat. That is a struggle, too. So in this sense, the Savior of the one who struggles with God struggles with man, struggles with humanity and defeats death by death. So there's a reversal there, completion in which Israel gets the name of man struggling with God, and then the Savior struggles with man. In his Person he completes something that makes it possible for man to receive life through an eternal breathing, an intercourse of dialogical reciprocity of clay and divine fire.
Those who believe that they believe in God, but without any passion in the heart, without any anguish of mind, without uncertainty, doubt, and an element of despair even in their consolation, believe only in an idea of God and not in God [himself].
Then we could look—we're reminded of this every Liturgy, but this is St. Luke the Surgeon:
I lived martyrdom, which so strangely cleanses the soul.
And then St. Paisios:
Someone who faces every problem spiritually is not exhausted. The more I am pained by people's sufferings, the more I pray and rejoice spiritually at telling Christ everything and having him take care of it. I notice as time passes and physical courage diminishes, spiritual courage increases, because love, sacrifice, and compassion for others provide great spiritual strength.
Just as doing something for another is a prophylactic against the helplessness of PTSD, there is a very strange paradox in care of the caregiver that he is getting at here. Care given out of our human powers exhausts us and burns us out. Care that becomes an encounter with the other is holy ground, and we are refreshed by the patient we see becoming the host who offers Christ to us through the encounter.
Fr. Dumitru Stăniloae:
Through the human spirit, inserted within the world, the divine Spirit is himself at work, to bring about the spiritualization of the world through his operation within the soul of humanity, and in a special way through his incarnation as man.
So in the garden of Eden, with the break with God, all of nature is disrupted. This seems like a strange idea, if you think of it from a materialistic science, but if you think of it in the light of what Fr. Stăniloae is saying here, since humanity is the royal priesthood, if the breathing between the uncreated and the created, in and through the Christ, is the way the world becomes spiritualized, then humanity, by abnegating the fulfillment of our potential to become human, destroys the entire cosmos. It has no voice. There's no anaphora of the cosmic liturgy.
How many of you have seen this picture before? This is Elder Joseph of Vatopaidi Monastery. You can look up this online. It's a really interesting account. When he died, he was very revered there, their elder. When he died, his mouth was hanging open, and they kept trying to close it so he would look a little better in death, Fr. John. But the abbot said, "Leave him alone." So when they covered him up and when they prepared the body, which took some hours, when they cut the place around his face out, that's what his face looked like. They call it the smile from eternity. I don't know any mortician that could make a face look like a beatific vision, but this is a small kind of testimony of sorts that, from one world to another, through a cadaver that wasn't a cadaver but had lived a life in such a way that in such a way he became a communication between the two worlds in Christ.
So Fr. Ernesto Cardenal has in one of his poems a wonderful statement:
We are not a meaningless passion (humanity) as Sartre calls us, but a passion whose meaning is God.
So St. Silouan's word from Christ was: "Keep your mind in hell and despair not." Go through the potential trauma of human life, suffering and death, because it is the formation of eternal life through the gift of God. So I suggest that the cross is the presence of God in humanity's experience of God's absence. We won't feel the consolation in the darkness where there is no light, but this is the testimony of Christ's love for humanity, that Christ goes there.
I sometimes ask my patients, "Would you rather be in the hell that you're in with God right beside you but for whatever reason not changing what's happening to you, or would you prefer to be in paradise absolutely alone?" One or two choose paradise, but mostly facetious, I think.
My final one. I hesitate sometimes to show this one, because I don't want to give the impression that life is just suffering, because what I'm trying to do is to make room for us to receive suffering sort of like—I forget her name, but during the Donald Jenkins workshop—she's a gold star member and had lost her husband—she asked herself, "Would I give up the love that I had with my husband all those years to escape the pain I have now where it's so hard sometimes I don't want to open my eyes and I would rather die?" And she said, "No, of course not. I would never choose to lose the love to escape that." That's extraordinary testimony of our faith and of our humanity.
The amount of suffering that the soul can accommodate (Elder Alexander of Gethsemane says) is also how much it can accommodate the grace of God.
Bruce Metzger, one of my seminary professors, said, "We'll never know how much Christ was tested, because he never gave in, and we always do."
All right, that's all I've got. If we have time for questions, I'd love to see what this kicks up for you. If you would, just come up to the front and we'll see.
Assistant: Come up to the front.
Dn. Stephen: Don't be shy. We only have a few minutes.
C7: Thank you, Father. More of a comment than a question, I think, between Fr. John's presentation this morning and yours. This afternoon, it's a profound reversal, an upturning, perhaps. I try so hard to keep this thing turned up on its head, but the world in which I live tries to right it all the time and put things back into a reductive, scientific order. Then I come to these presentations and once again it gets turned up on its head where it belongs. So I'm profoundly thankful for that and deeply moved. I guess I wanted to acknowledge that it's difficult. I want to have these in my ear, where I can… I just don't get enough. The world doesn't talk like this, and it's what makes us a gift to the world, and I find myself having a hard time maintaining contact with these deep truths. Between those two and just walking in the realm of death and what death is and what suffering and pain can be, and the powerful image of the cross, I'm just deeply thankful for the opportunity to see that again and to be reminded that that's really what we're all about.
I will never forget the night of my canonical confession. Fr. John Behr, before my ordination to the priesthood, asked me, "What does it mean to serve your community in the Person of Christ?" And I danced around, talking about the serving the liturgy and hearing confessions and all the things that I thought, you know, made a priest a priest. And he took his own pectoral cross and offered it to me and said, "Isn't it this? To what extent can we do this?" And he said, "And who's going to put you there?" And I didn't know how to answer that, and he said, "Well, the people you try to serve. It's very infrequent that people are going to want to hear the message of the Cross, and it can bring about our own crucifixion."
So the centrality of this and all that's been said is really very, very meaningful to me and my work in the military and with warriors. So I just wanted to offer that and say thank you for these two powerful reminders.
Dn. Stephen: Thank you, Father.
Assistant: Sean.
Dn. Stephen: Yes, no, thank you. I know Fr. Sean well. [Laughter] Someone told me that salt is what they put on the sacrifices to God, and if that's accurate, it certainly gave a new life on "Keep salt about you." We are always being sacrificed and killed; Christ is exactly what you were talking about. "If they wanted to hear me," the Lord says, "they will hear you. If they didn't, they won't." He predicts that we will undergo the same thing. We don't want to hear this, but this is the way.
Q1: Dn. Stephen, thank you for your allowing us to have a meaningful encounter with Christ through you. A lot of times I try to write down these profound thoughts, and in the process, you were thinking about something and you go on to something else, because there's a time schedule, but one of the things you had mentioned was missing the personhood that God offers because it stretches us. I know from the teachings of Elder Sophrony, the disciple of St. Silouan, that the personhood, achieving personhood, is a hypostatic principle of becoming closer to Christ. Could you clarify what you were saying about that missing the personhood that God offers because of something that I missed while I was thinking of the last thing you said? [Laughter]
Dn. Stephen: The way I think of this is if I refuse to encounter a person, I refuse Christ, so that each person is a unique hypostasis, their body, their soul. Christ offers the world through each of us a unique aspect of his Person. So the real test is, when we come to the fork in the road, after the initial stuff of where we refuse one another and we act nice, because we're alike, and then we try to convert each other to our position so we can fuse, and then we ignore each other because we can't convert and can't fuse—after that, we come to a fork in the road, and there's only two possibilities as I see it.
One is, I encounter you, I die to the one I was before, and I am reconfigured by the communion which happens in and through Christ with you; he is our ontological relationship. Or, if I refuse that, if I refuse to pay the price of respecting you, looking again and again, and undergoing the suffering involved and not being the center of the world, with you objectified by me, if I don't pass, if I don't risk having my experience rearranged by the encounter, then I have to destroy you, because I can't ignore you, I can't convert you, I can't fuse with you (because you're not like me), and I refuse to encounter you: I have to kill you. This is what I'm saying, that ultimately, underneath everything, we are invited to either love and receive Christ and pay the price Christ does, because he has enemies; or we become the antichrist, and we refuse the encounter with all others to save ourselves. That's the best I can do right now.
Q1: Thank you.
Q2: I just have a quick question about past trauma and wounds that people may suffer in going through the suffering that they go through. I think there's an implication that there's an intellectual understanding. What about people that are somehow intellectually inferior, that may not be able to understand personal trauma or injuries in a different way, and how you might look at the salvific process in that situation?
Dn. Stephen: That's wonderful. This won't speak directly to that, because you've asked something that is fascinating and need more thought, but there's one thing that I do realize. Sanctification doesn't depend on our intellect or our physical vitality and all that. There are people you get around that you experience a blessing a kind of—like St. Seraphim says, "Acquire the Holy Spirit, and people will be saved around you."—who can't communicate because their brain doesn't do that, but they are full of grace. There's a mystery there that all I can say is: "God only knows." I don't know, but it's very clear that there is not a one-to-one relationship between human vitality, intellectual prowess, and all that, brain integration—and sanctification. Something else is going on, and it shows up in all sorts of ways, just like somebody mentioned one person out of nine in a horrible family does great. We don't know why that is. We can't add up all the different things we might identify as contributing factors.
What it does raise, too, Deacon, even for me, is the difficulty of assisting someone when they don't operate on the same ways that I would in terms of thought. That goes from a two-year-old child to someone who has a developmental difficulty. They prove more difficult. The two-year-old doesn't care what I'm saying, so I have to relate in another way, and that really puts me to the test.
I think that's also true being with the dying. My father-in-law recently passed, and he has a wonderful, loving family. He was on oxygen and morphine because he couldn't breathe and all. We went to see him, and I had a wonderful conversation with him. We were together about four hours. He was exhausted after that, but I was really blessed by this, and he was talking about things that his family—one of them is a physician, the others are nurses—they're saying, "Well, his oxygen is too low," and this and that, and they're all saying, "He's losing his mind," and this and that. I'm having this conversation with him, and he says to me, "You and I have had a better conversation than I've had with my psychiatrist, my therapist, and my entire family, because no one wanted to see death." He became a philosopher. He wasn't someone who talked about death and all that; he avoided it, too! But in his last days, he became a philosopher, and he faced it with his own coming to truth.
I was profoundly moved by that, but to be there brings us into something that it's very clear we can't control. We can only open to the reality of the other, and I think that includes anyone that is operating differently, whether it's cultural, credal, developmental. The difference invites a potential for being stretched. Will we pay the price, or do I require that everyone I have an encounter with be enough like me that I don't have to ever die even a little bit?
Assistant: This will be our last question.
Q3: Father Deacon, thank you. My question is: We know that in God, he is light; there is no darkness. Yet we also know that Moses not only saw the suffering of a bush and yet had an encounter with God, but he had a profound encounter with God in the darkness on the mount, where there was lightning and thunder, and it changed him. When I think of an actual personal situation, I don't believe the DSM-5 has the classification any more of a personality disorder, a narcissistic personality disorder. Is the refusal, knowing someone who grew up under that abuse for years and has now removed themselves from it, refusing to encounter the person with the NPD, is that the same as refusing to encounter Christ?
Dn. Stephen: You're saying, you're asking about if someone you're related to has severe NPD and you can't encounter them, or it's really them refusing to see you or encounter you.
Q3: It's you cutting them off.
Dn. Stephen: Because they've hurt you so many times, yes. I think that this is not… This has to be looked at, certainly it would be by God in terms of compassion. This will take us into a whole 'nother thing, but let me say this. In our neuropeptide systems in our body, our limbic system, we are geared to survive, and we are cameras that record everything. We have layers of non-verbal memories of, let's say, the pain of those encounters and the loss of that and how we formed survival patterns. If we begin to be loved by someone or we had someone all along or even we converted to Christ, the more love there is, the deeper into the neuropeptide systems and the layers of trauma we are invited. Fr. Meletios (Webber) has a wonderful saying where he says, "Prayer is going deeper into the body." The closer we get to God, the more we work this way and this way.
I'll switch to this, and then I'll tie this off. In the clergy and the physicians that I see, particularly the clergy, though, burn-out is most often related to a child foundation of compulsive cross-caring. In other words, the child is still trying to get the family of the parish to, like he did his depressed father or whatever—he's trying to cover up the shame of it or he's trying to please everybody so that Daddy won't be angry or whatever, and doesn't realize it, so it's an unconscious transference of childhood patterns of survival to the current. This, I say, the child has to put down the cross. We have to get the child to have compassion for what they actually went through to see how they were injured by that narcissistic parent.
When the child begins to grieve because they are experiencing love and they begin to have contact with the leprous places and shameful places within the bodily self and the soul, then the child can begin to put that cross of automatic, limbic-driven survival down and the adult can pick up the cross which Jesus says, "No one takes my life from me. I don't take the cross because I've got to do it, because my Daddy was bad to me. I do it freely." This is a hugely important thing, which takes us into an area of pastoral care and counseling that I think [has] dimensions of neurobiology, dimensions of psychology and of what we're talking about today, because grace can obviously take mud and turn it into whatever it wants. But God also operates through the natural logos, the rationality of the created order.
So I don't think, to put it in short form… I wouldn't see that as a refusal of Christ. I think that has more to do with the places that I have the freedom to choose otherwise. Response-ability. If I can't be responsible, how can I be held accountable? But if I can be… It's like there was a monk on Mount Athos who was an alcoholic. All the other brothers sort of thought, "He's not much." When he died, I think he was fragrant or something, so they said, "What's going on?" Then the abbot said, "Well, you know, when he was a baby, his parents gave him alcohol because he was in (I don't know) Nazi Germany or something, and they had to keep him quiet. So he had a severe alcoholic problem. I know how he struggled with it his entire life. He never overcame it, but he made progress. And it amounted to his path to sanctification." So this is a great mystery, too.
We can't tell whether a homeless person who has been born a crack baby, racially ostracized by the society, has been a drug addict and suffered the trauma of homelessness—they may be far ahead of us, so to speak, if that could even be—we can't compare—than we who do well. So the last shall be first, and the first shall be last. This is a mystery.
Thank you so much. [Applause]
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Alliance-dubai.net - Registration of a Family Trust in UAE - the Advantages Provided by this Structure
Registration of a Family Trust in UAE - the Advantages Provided by this Structure
Many entrepreneurs who want to ensure their capital protection decide to register a family fund in Dubai, the UAE. With such legal entity, a businessperson can count on continuity of assets when applying this decision. In Dubai, among others, there is a free zone which offers the possibility of registering a family fund. This free zone is called the "International Financial Center of Dubai" (DIFC). The UAE Prime Minister, Sheikh Mohammed bin Rashid Al Maktoum has signed several laws designated to improve the planning and management of private capital in the free zone of DIFC.
The main legal innovation is the Law on the Right of Trust and Private Funds. This document takes into account the recommendations of the working group on capital management in DIFC, various stakeholders and specialists in this field. Here, the best world practices in the field of family trusts and foundations are applied.
In the DIFC free zone in Dubai, there are excellent conditions for the work of trusts and funds and in regards to inheritance law. The approved changes help to efficiently manage capital and provide the necessary flexibility for the work of beneficiaries and trustees.
The Law on the Rights of Trust and Private Funds brings the conditions for family capital management to a new level and provides the necessary legal protection in the inheritance processes in the free zone of DIFC.
What should you know about registering a family fund in the UAE?
According to the definition, a family fund (or family trust) is a legal structure similar to a company, but having the rights of the trust. It is structured as a separate legal personality, and there are no shareholders like in the company, and most importantly – unlike in a company, a trust cannot conduct commercial activities, except for those necessary for its purposes.
To open a family trust in Dubai, you need to:
Develop the provisions of the future structure – a trust agreement;
Choose the optimal structure of the trust which is the best one for its tasks;
When developing a trust agreement, you should determine:
Assets that your trust can acquire, as well as the procedure for buying and selling securities;
How the income is distributed to the beneficiaries of a trust (money is paid all at once, or in parts, and if so, what are these parts and what are the terms of it)?;
What is the form beneficiaries get a profit (money, real estate, shares in the business, etc.);
Powers, amount, remuneration and operation order of the trustees work;
Special conditions of the trust (if any).
As a rule, trusts are registered for specific tasks of one family, for example, for the management of family property and its transfer to descendants. Thus, the opening of a family fund in Dubai, the UAE will assure to its founders that the family property will be transferred to the beneficiaries in the order that is defined by the trust's settlor.
Another articles for this month
Registering Company for Export-Import Operations in the UAE - What You Need to Know
What is a "tax resident" and what are the advantages of changing this status
Audit and tax reporting in Dubai, United Arab Emirates
Rapid Tourism Growth in Dubai, UAE -Increase in the Number of Hotel Rooms in the Emirate
Hiring and employment in the free zones of the UAE
How to do business out of your favorite hobby in the UAE?
Investment opportunities for foreigners in Dubai, UAE in 2020
Submitting regular reports for free zone companies in the UAE
Who regulates local rules in the free zones of the UAE
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Cameron Jamie About Works Exhibitions & News Follow Facebook Instagram Twitter YouTube Artsy Artnet
Cameron Jamie
Born 1969 in Los Angeles (United States), CAMERON JAMIE lives in Paris (France). With his video works, photographs, performances, sculptures and drawings, Jamie has been a major figure on the international arts scene for the last thirty years. His practice, enriched by appropriations and collaborations, has often been compared to anthropology, and continues to stretch the notion of identity, highlighting the resurgences of myth and fantasy in everyday life and popular culture. His investigations into ritualistic practice in marginal or underground cultures deconstruct the overarching processes of normalization. His most recent work, however, forces us to rethink his role as the amateur documenter of backyard and urban culture that he has been assigned. Kamel Mennour and Cameron Jamie have been working together since 2018.
Major solo exhibitions and screenings of his work have been organized, notably at Kölnischer Kunstverein, Cologne; Kunsthalle Zurich; Cineteca Nacional Mexico City; Berlin Biennale; Walker Art Center, Minneapolis; The Museum of Modern Art, New York; Salzburger Kunstverein; Centre Pompidou in Paris; Yerba Buena Center for the Arts, San Francisco. He has also participated in group exhibitions at Wiels in Brussels, at the Collection Lambert in Avignon, Carnegie Museum of Art in Pittsburgh, Château de Versailles, Centre Pompidou-Metz, Palais De Tokyo in Paris, Kunsthalle Wien, Museum of Contemporary Art in Los Angeles, Frac Champagne-Ardenne in Reims, Hammer Museum in Los Angeles, MoMA PS1 in New York, Kunsthalle Düsseldorf, Museum of Modern Art in Antwerp, the Museo Nacional Centro de Arte Reina Sofía in Madrid, the Center for Contemporary Art in Tel Aviv, the CAPC in Bordeaux, the Institute of Art Contemporary Art in Boston. He participated in the 58th Venice Biennale.
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Méduse, 2018
Shadow Over Pink Coat, 2018
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Exhibition view, Château de Versailles, 2017
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Exhibition view, Biennale de Lyon, 2015
Illuminated Structures And Wires, 2018
Mute Harlequin (Muette Arlequin), 2018
Exhibition view, Kolnischer Kunstverein, Cologne, 2018
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Everybody but Myself , 2018
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Love Thing, 2018
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While the leaves may look pretty in all their colored glory, they're actually quite sour.
This graceful tree reaches 30 feet (9 meters) and has a narrow, rounded crown and drooping branches that fall in in a pyramid shape.
In summer, fragrant lily-of-the-valley-like flowers appear and then turn into greenish yellow seed pods.
In autumn, the glossy green leaves turn yellow, red and purple. It's the largest member of the azalea family and grows natively from southern Illinois to Louisiana and Florida. Sourwood gets it name from the sour taste of the leaves, which were once brewed up for medicinal purposes. Today, juice from its flowers is used to make sourwood jelly.
Commercial Boxwood Production. Dept. Horticultural Science, North Carolina State University. http://www.ces.ncsu.edu/depts/hort/hil/hil-407.html.


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Microdrosophila serrata är en tvåvingeart som beskrevs av Toyohi Okada 1985. Microdrosophila serrata ingår i släktet Microdrosophila och familjen daggflugor. Inga underarter finns listade i Catalogue of Life.

Källor

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I threw it all together and made this Beware sign.
My mantel is finally starting to look like fall.
I love, love your spooky sign!!! You did a wonderful job - so professional and haunty!
This is fabulous! LOVE it! Was the "Beware" one of those rub ons?
I'll e-mail you this week when I have the post up for Thrifty Threads.
That is awesome!! Great job!
Black silhouettes really make the best and most effective Halloween decorations.
I love the sign! I am hosting a link party on my blog this weekend about words/quotes (The Weekend Word Search). Please consider stopping by! Your project would be a great addition.
Too too cute!! Love what you made and your fall decor.
Losing it lol I already follow you duh!
You should come link this up to my Making It With Allie Party!
I love this sign - I think this might be the most favorite sign for Fall that I have seen! Great Job!!
Following you for Social Parade!
Very cute sign!!! Love that neat aged look. We don't have an Artco around here. Wonder if it's maybe like a Hobby Lobby?? If you could please add my link or party button to your post, I'd be most appreciative. My blog is small, so I really rely on this link-backs. Thanks.
Hi! I am visiting and following you from Feature Yourself Friday Blog Hop! Love your blog and love your Halloween sign!
Seriously awesome! Love that the bird is cut out!
Oh, I love it! Love it! Love it! That is so cool looking! I don't think we have an Artco near us. I think I better check though.
Great sign! I love how the bird stands off the sign.
I love what your created! I've never heard of Artco.
Your mantel looks fantastic, I love your Beware sign!
I'm visiting from Making it With Allie Linky Party.
This is great! I'm your newest follower!
love your blog... way cool - lots of great desigining stuffs to love!! I'm your newest follower by the way!~!
Fantastic sign! I would love to find one of those wooden signs...so many possibilities!
Also, I am wondering, is the crow on scrapbook paper? How did you do that?!! Thanks.
I love this so much, let me count the ways! It's fabulous!
Very cool. I love it, it looked pretty easy to put together! Thanks for sharing!
Great throwing together--so much so that I featured it this week!
This is so adorable! I'd love for you to link it to my Halloween party happening this weekend. It would be a wonderful addition!
This is so cool! I featured it today for My crafty Weekend, I hope you stop by to link up more great projects!


Even in the era of books that you could pull from a shelf and thumb through, marketing was a mystery to me. In the digital age it's even more intimidating. How do you introduce readers to a novel that exists only as zeros and ones in a digital program? Fortunately, I have friends that are less technologically challenged. They have launched me on a virtual book tour. It starts in May and will eventually include 36 (virtual) stops. There are interviews, blurbs, sample chapters, giveaways and whatever else the gurus of modern book marketing dictate. To see what a virtual tour looks like, you are invited to visit any of the tours stops. Here is a list of dates and sites during May.
I hope to see you all at one or more of the virtual stops.


While Oregon and Washington, Colorado, Maine or California amongst others saw explosive craft brewery growth, the Southeastern states seemed trapped in light lager culture and a persistent prohibitionist mindset. Beer remained stuck at sports bars and tailgating parties.
Now, a vibrant beer world flourishes in the Southeast. World-class imports, locally-produced microbrews and specialty brews from the rest of the country have achieved unprecedented popularity in the region. Southerners are realizing that beer can be a varied and vibrant part of meals, social gatherings and life as a whole.
The South's love affair with robust, old-world beer styles is a relatively new trend that trails other regions of the country. There was a long, bland beer legacy to overcome.
The bad old days of southern beer were pretty bad. The smattering of southern breweries in the 1800s could not begin to compare to the hundreds found in northern parts of the country. German immigrants who founded the early breweries of the Northeast and Midwest never settled in the South in any great numbers, and the oppressive heat of the lower states made beer production extremely difficult.
The modest group of southeastern breweries that existed in the early part of the twentieth century was completely squashed by Prohibition and the Great Depression, and grain rationing during World War II drove many post-Prohibition breweries out of business.
Religion has also exerted a restraining influence on beer in the south. In his book, Liquor in the Land of the Lost Cause: Southern White Evangelicals and the Prohibition Movement, Samford University professor John L. Coker explains that prohibitionist sentiment was not popular in the South before the Civil War because the temperance movement was associated with the northern anti-slavery movement. After the Civil War, however, southern Protestant leaders reinterpreted the ideals of temperance and prohibition to be compatible with southern culture. By 1915, alcohol had been officially forbidden by most southern churches.
Besides the sultry climate and an oppressive church, what other factors held beer back? State laws did not help matters. Microbreweries and brewpubs were illegal in most southern states from Prohibition right up until ten to twenty years ago. And a lack of any ingrained brewing tradition in the South allowed the big national brands to completely dominate the region after Prohibition.
Ironically, even though most southern states outlawed high alcohol beers in the past, strong spirits have always been a staple of imbibing southerners. Whereas barley and hops were scarce in the South, corn and other grains used in the production of distilled spirits have always been readily available. Moonshine was in wide, albeit illegal, production over the past 150 years—especially during Prohibition. It was much easier to hide a still than a brewery, and a small volume of spirits was easier to produce and transport than a much larger volume of beer. Spirits weren't filling in the heat of the summer and were easier to carry in small flasks to conceal from religious folk. Locally distilled beverages reigned supreme in those days, and the South simply lost whatever taste it had for beer.
Another reason the South trailed other parts of the United States in beer appreciation may have something to do with its early population. Affluent intellectuals settled the Northeast, European immigrants with strong beer backgrounds gathered in the Midwest and adventurous risk-takers made their way to the Northwest. Farmers, laborers and many individuals on the run from the law populated the old South.
In the early 1990s, southern beer culture began to move. An economic boom in the region provided disposable income for people to travel and sample new beers from Europe and other regions of the United States. Many larger cities in the South experienced construction and business growth that brought new jobs and an influx from other areas of the country. People encountered exciting new flavors in wine, coffee and cuisine—a natural progression toward an interest in craft beers.
Southern "beer geeks" emerged to lead the charge to change laws that limited the sorts of beers available. Homebrewing was legalized in several states in the 1990s, and the hobby nurtured many of the region's current commercial brewers.
Grassroots efforts of beer devotees also led to the legalization of brewpubs and microbreweries in every state from Louisiana to North Carolina. Restrictive alcohol limits on beer, usually at 6% ABV (alcohol by volume), have been lifted in all but Alabama and Mississippi. The effort took seven years in Georgia, where beer connoisseurs got the law changed in 2004. North Carolina's Pop The Cap pushed the change through in 2005. A similar campaign succeeded in South Carolina in 2007, while the Free the Hops movement is still struggling to make headway in Alabama.
Southern beer culture benefited from the efforts of many brewing pioneers in the late '80s and early '90s. Uli Bennewitz emigrated to Manteo, NC in 1980. He missed the rich German lagers of his homeland and decided to try his hand at opening a German-style brewery and restaurant. He discovered brewpubs were illegal in the state of North Carolina—worse still, Manteo was in a dry county. Bennewitz immediately began lobbying efforts to change the laws in the state. His campaign succeeded in 1985, and he opened the Weeping Radish brewpub in Manteo in 1986.
Bennewitz is extremely proud of bringing German beer traditions to the region: "In 21 years we've never served any other beers but our own, and this has worked well for us. We can't emulate the big boys—we must stick to a local marking and keep our company's personality." In keeping with this line of thinking, Weeping Radish has recently opened a new farm brewery on 24 acres of land in Currituck County about 30 miles from Manteo. Unfiltered beers for both locations will be produced here, along with homegrown veggies. The farm also boasts a 5,000 square-foot butcher shop and smokehouse where a master butcher from Germany crafts artisan sausages and meats.
In the nineties, Nashville saw the opening of two of the country's most respected brewpubs. Chuck Skypeck's Boscos and Dave Miller's Blackstone Restaurant & Brewery have been extraordinarily innovative in terms of their house beers and menu items. Cask-conditioned ales and special beer tastings are a staple at each brewpub, and Skypeck even produces Flaming Stone Beer, one of the only American beers in the German steinbier tradition, made with hot rocks from Boscos' pizza oven.
Highland Brewing Co. is noteworthy as the first commercial brewery in Asheville, NC, now the state's most sophisticated beer town. The company is named in honor of the Scottish and Irish immigrants who initially settled this area of the state, and its ales have helped foster a taste for UK-style beers in the region. "Highland has nurtured the local market with as much community presence as possible. Our Gaelic Ale, Kashmir IPA, Oatmeal Porter and other brews have made believers of a previously skeptical public," says owner Oscar Wong.
Northern Florida had its craft beer indoctrination in 1987 when McGuire's Irish Pub of Pensacola installed a brewhouse and began cranking out its line of five regular ales and a rotating seasonal. Despite being told that dark or hoppy beers would not be appreciated in Florida, the brewers pushed on with true English and Irish-style beers that have ended up being a hit. "We are rocking at McGuire's—packed all the time and selling all the beer we can make. We have a good clientele of regulars and beer tourists who seek us out, so we are proof that brewing good beer in the Southeast works," says Gary Essex, brewer at the Destin location.
The new players of the southeastern beer culture include a variety of energetic brewer-evangelists spreading the love of craft beer throughout the region.
Locally-owned brewpubs that drip with southern ambience and hospitality are the first place that many southern folk get to sample their first craft beers.
The founders of Atlanta's Sweetwater Brewing Co. met while attending the University of Colorado in Boulder in the early 1990s and worked together for a time at Rockies Brewing Co. (when they weren't hiking, fishing and river rafting). The two free spirits visited Georgia around the time of the 1996 Olympics and saw Atlanta as a city in desperate need of another microbrewery. Sweetwater's motto is "Don't Float the Mainstream," and the company has grown into a craft beer leader in the Southeast by producing West Coast and U.K.-style ales. Their immensely popular Sweetwater 420 outsells Samuel Adams Light and Shiner Bock in the Atlanta area and is the most popular craft beer in the state of Georgia.
Linus Hall and his wife Lila started Nashville's Yazoo Brewing Co. in 2003. Linus was a homebrewer who got his professional start working at Brooklyn Brewing Co. After relocating to Nashville, Linus decided to open his own microbrewery in the old Marathon automobile factory near downtown. Yazoo's beers have become a vital and respected part of Nashville's beer culture, and the hefeweizen brought home a gold medal from the 2004 Great American Beer Festival.
John Cochran and Brian "Spike" Buckowski started their Athens, GA-based Terrapin Beer Co. in 2002, contract brewing their unique Rye Pale Ale out of Dogwood Brewing in Atlanta. The crisp, refreshing pale ale later went on to beat out 92 other pale ales to win a gold medal at the 2002 Great American Beer Festival. Terrapin is known for using non-traditional ingredients such as rye and coffee and for helping create new styles such as their hoppy India Brown Ale, a cross between a traditional brown ale and an IPA. The company also produces four seasonal "monster beers" that are all over 8%. Terrapin's beer portfolio, probably one of the most unusual in the Southeast, has enabled the company to begin construction this year of their very own brewery in a 45,000 square-foot warehouse located just outside downtown Athens.
After a few legal victories favoring craft beer in the past several years, the Georgia Department of Revenue alcohol division has decided to enforce brewery laws that have been basically ignored for years. Breweries are now being fined for bringing beer samples to festivals, telling retail customers where to purchase their beers or doing pint nights at bars. It is still illegal to purchase beer directly from a microbrewery or take home a growler of beer from a brewpub.
On the whole, beer culture in the South has made remarkable gains in the last 15 years. Rather than viewing the South as lagging behind, many craft brewers now see the region as a land of promise and possibilities. Several breweries in other parts of the country have capitalized on this demand: Ommegang, Oskar Blues, Great Divide, Dogfish Head and Victory are all amazed at the massive volume of beer that they have sold in Georgia alone.
As beer drinkers in the Southeast become more educated and experimental in regard to robust beer styles, the region will offer new horizons and an ever-expanding market for these beers.


Deciding to write another novel is very much like deciding to get pregnant for a fourth time. It sounds like a good idea until you realize you're going to spend nine months with this thing as it morphs into a real book. And that's just the first draft! The edits can take even longer.
I sat at Starbucks on Friday and began. That's my process – just start writing a scene and see if it "takes." I'm in Paris. I think it's going to be first person point of view. Why am I there? Don't know yet. I've just met a couple in the famous Pere' Lachaise Cimetiere and we're looking for the tomb of Moliere within the 110 acre cemetery. Are they going to become part of this story? Probably. Perhaps. What tension filled things are getting ready to happen to me? I almost dread knowing, but it's necessary of course if you're going to have a plot.
Any ideas or thoughts are welcome at this point. I'm with my big art book mapping out some possible scenes as we speak and will get back to the "writing" later today.
"Do I really want to go through this again?" I ask myself. Seriously? Am I insane?
Because the research and the edits and the marketing are hanging in the future like evil spirits!
This entry was posted in Uncategorized on April 10, 2017 by cwesala.


"High fever. Dehydration. Recurring dreams of swans," the doctor has noted in the description area.
Don't do the crime if you can't do the time. That's the saying, right? So why is it that so many supervillains never quite seem to get around to doing time at all? And why is it that even when they do time, it winds up being strikingly short.


Does your little one like to help you shop? Are your children always trying to give you a hand in the kitchen? If so, the VTech 2-in-1 Shop and Cook Playset is the perfect gift idea. Offering so many benefits for inquisitive young minds, this versatile shopping and cooking play kit can be pushed right alongside you at the grocery store. And when you get home, your little chef can go straight from cart to kitchen in a couple of easy moves. Let's take an in-depth look to see exactly what you can expect from this multitalented and attractively priced toy set.
With 21 total pieces including the transformable kitchen/shopping cart, there is a lot here to keep your virtual shopper and chef busy. All of the parts are made out of kid-friendly, durable plastic. And all of the primary colors and many secondary colors are present.
There are plenty of plastic toy foods and utensils, a pot and a pan, and the kitchen/cart itself. You may think that the price tag is a misprint, because this fun and versatile teaching toy requires such a small investment.
Aside from valuable shopping and cooking responsibilities, your little foodie learns about numbers, food, colors and much more. This "learning while having fun" toy is recommended for children from 2 to 5 years of age. The VTech 2-in-1 Shop and Cook Playset also uses sensors, 6 programmed activities and multiple sound effects to deliver a full sensory experience.
Your little chefs can shop until they drop, while receiving multiple developmental benefits. Sing-along songs, a light up stove and other extras make this an excellent all-around learning tool. It is also great for keeping your toddlers occupied while you are shopping, unloading the groceries or cooking.
Cause and effect is taught as the shopping cart "talks" to your child with fun sounds and phrases when items are placed inside. Motor skill development and mental stimulation are boosted significantly by the many different lessons the VTech 2-in-1 Shop and Cook Playset teaches.
Your child will beam with pride when food is "cooked" properly, and the kitchen is cleaned up afterward. This wonderful toy set allows your children to take ownership over their own play kitchen.
Financially, there is absolutely no beating the price on this cooking and shopping play kit which will deliver literally years of enjoyment. This is a smart purchase for any mom, dad or grandparent with little ones that express an interest in the kitchen.


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We have recently purchased a new Spider Crane with a capacity of 4 tones, this machine will aid ourselves with craning operations and will also be for hire including contract lifts with our own fully trained AP with CPCS A66 certificates, please contact us more information & a price.
We have recently been awarded the Work Safe Contractor Membership Certificate an audit process was undertaken in line with The Health and Safety at Work Act etc 1974, The Construction (Design & Management) Regulation 2015, The Management of Health & Safety at Work Regulation 1999.
We have recently completed the construction of our new 150/m2 offices which are situated within our workshop, this houses our estimating / design and operation departments, we also have new welfare facilities, drying room and 50/m2 of secure storage.
Earp Engineering successfully completed our CE assessment on March the 19th and will be receive our certificate within the next 6 weeks.
We are proud to provide sponsorship to the Exeter Chiefs Colts and are pleased to provide the Colts with light weight dirty dog training tops.
EARP Engineering launch new website….
Earp Engineering were contracted to supply and install 17 tonnes of structural steel.
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Craig Murray (born 16 July 1994) is a Scottish professional footballer, who plays for Rutherglen Glencairn. Murray, a midfielder, previously played for East Fife, Aberdeen, Ayr United, and Cumbernauld Colts.

Career
Murray first joined Aberdeen at the age of 10. He made his debut for Aberdeen against St Johnstone on 22 December 2012, coming on as a late substitute.

On 14 January 2015, Murray signed for Ayr United on loan until the end of the 2014–15 season. After returning from his loan spell, Murray was released by Aberdeen.

On 10 July 2015, Murray signed for East Fife. In August 2016, Murray joined Cumbernauld Colts.

Rutherglen Glencairn announced the signing of Murray on 9 March 2022.

Career statistics

References

External links

1994 births
Living people
Scottish footballers
Aberdeen F.C. players
Ayr United F.C. players
East Fife F.C. players
Scottish Premier League players
Scottish Professional Football League players
Association football midfielders
Cumbernauld Colts F.C. players
Lowland Football League players
Rutherglen Glencairn F.C. players


The beloved singer-songwriter Cass Wheeler has abandoned retirement for one last chapter in her musical career. She assembles an album of greatest hits – the songs that mean the most to her, songs that she wrote during the brightest and darkest times in her life.
Each chapter springs from one of these songs. Told in tandem with the lyrics, this irresistible novel moves skillfully across episodes of a fascinating and sometimes tragic life – from Cass' lonely childhood, through her freewheeling rise to fame, to first love and loss.
Laura Barnett's clear-eyed writing vividly depicts the UK and US music scene of the 70's, with its mistakes and magic, and the lives that pass through it – is vividly painted, as is the artist behind the art. By the time she has selected the final song, Cass is confronted with one last choice: whether she can find the strength within herself to open her heart once more.
Greatest Hits is an enchanting novel that will capture and delight anyone who has discovered the rewards of music, or who has found strength and meaning in art.
Laura Barnett is an author, arts journalist, and theater critic. Her first book, Versions of Us, was a number-one best seller, and her award-winning short stories have been published in The Guardian, S (The Sunday Express), Stylist, and Read It Forward, and performed on BBC Radio 4. In 2017 she gave a TedX Talk on Originality in Fiction. She lives in London.


Party the Essex way with glitzy 4* hotel accommodation. TOWIE paintballing as seen on TV, superb leisure facilities at the hotel with dinner and breakfast the next day.
Battle for the entire day as you experience the most thrilling scenarios with Essex Paintball.
There is also free transport from Theydon Bois train station, and on site showers for that post match cleanup.


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Booking.com introduces health and safety feature to make it easier for everyone to book their next staycation again
Shangri-La Pool
Accommodation partners are now able to select the different health & safety measures they are implementing in areas such as hygiene, sanitisation, physical distancing and food safety
As Singapore begins to emerge from the pandemic and staycations are now starting to become a possibility after hotels have been given the green light to reopen their doors, health and safety measures will need to be transparently displayed to help set accurate expectations and bring guests additional reassurance as they begin to search and book their next short break or getaway.
To cater to this need, Booking.com has introduced the health and safety measures feature on its platform.
The new feature will allow accommodation partners to select the different health and safety measures they are implementing in areas such as hygiene, sanitisation, physical distancing and food safety amongst others. Partners can immediately create a simple and effective checklist to highlight what they are doing to make every guest's stay safe. This checklist will be displayed on each property's page on Booking.com in a specially designed 'health and safety box', which can be expanded to provide more information.
Through this, travellers can make an informed decision by viewing all the health and safety measures the property is taking and have clear expectations about how they will be protected during their stay. For accommodation partners, this will help visibly reinforce not only the mandatory safe management measures laid down by the authorities but what they're doing beyond that so guests can feel confident.
Properties such as Shangri-La Singapore, The Fullerton Singapore and The Barracks Hotel Sentosa by Far East Hospitality have since made use of this feature, along with displaying their SG Clean certification, to additionally show their continued commitment towards their hygiene and sanitation practices.
Commenting on the initiative, Vikas Bhola, Regional Director South Asia at Booking.com said, "At Booking.com, our utmost concern is for the safety and security of our customers and accommodation partners. As the situation evolves, we continue to update the support we provide, including enhanced transparency to consumers around health and safety information when booking on our platform. By introducing these safety measures we will help set accurate expectations and bring additional peace of mind for travellers when the time is right and they are ready to experience the world again."
Founded in 1996 in Amsterdam, Booking.com has grown from a small Dutch startup to one of the world's leading digital travel companies. Part of Booking Holdings Inc. (NASDAQ: BKNG), Booking.com's mission is to make it easier for everyone to experience the world whenever it's safe to do so again. By investing in the technology that helps take the friction out of travel, Booking.com seamlessly connects millions of travellers with memorable experiences, a range of transportation options and incredible places to stay - from homes to hotels and much more. As one of the world's largest travel marketplaces for both established brands and entrepreneurs of all sizes, Booking.com enables properties all over the world to reach a global audience and grow their businesses. Booking.com is available in 43 languages and offers more than 29 million total reported accommodation listings, including more than 6.5 million listings alone of homes, apartments and other unique places to stay. No matter where you want to go or what you want to do, Booking.com makes it easy and backs it all up with 24/7 customer support.
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Nicole Verghese
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