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Edwards and the New England Theology (Full Text) by Benjamin B. Warfield
By GOL April 3, 2011 April 12th, 2016 Biographies
JONATHAN EDWARDS, saint and metaphysician, revivalist and theologian, stands out as the one figure of real greatness in the intellectual life of colonial America. Born, bred, passing his whole life on the verge of civilization, he has made his voice heard wherever men have busied themselves with those two greatest topics which can engage human thought – God and the soul. A French philosopher of scant sympathy with Edwards' chief concernment writes:
There are few names of the eighteenth century which have obtained such celebrity as that of Jonathan Edwards. Critics and historians down to our own day have praised in dithyrambic terms the logical vigor and the constructive powers of a writer whom they hold (as is done by Mackintosh, Dugald Stewart, Robert Hall, even Fiechte) to be the greatest metaphysician America has yet produced. Who knows, they have asked themselves, to what heights this original genius might have risen, if, instead of being born in a half-savage country, far from the traditions of philosophy and science, he had appeared rather in our old world, and there received the direct impulse of the modern mind. Perhaps he would have taken a place between Leibniz and Kant among the founders of immortal systems, instead of the work he has left reducing itself to a sublime and barbarous theology, which astonishes our reason and outrages our heart, the object of at once our horror and admiration.
Edwards' greatness is not, however, thus rnerely conjectural. He was no "mute, inglorious Milton," but the most articulate of men. Nor is it as a metaphysician that he makes his largest claim upon our admiration, subtle metaphysician as he showed himself to be. His ontological speculations, on which his title to recognition as a metaphysician mainly rests, belong to his extreme youth, and had been definitely put behind him at an age when most men first begin to probe such problems. It was, as Lyon indeed suggests, to theology that he gave his mature years and his most prolonged and searching thought, especially to the problems of sin and salvation. And these problems were approached by him not as purely theoretical, but as intensely practical ones. Therefore he was a man of action as truly as a man of thought, and powerfully wrought on his age, setting at work energies which have not yet spent their force. He is much more accurately characterized. therefore, by a philosopher of our own, who is as little in sympathy, however, with his main interests as Lyon himself. F J. E. Woodbridge says:
He was distinctly a great man. He did not merely express the thought of his tune, or meet it simply in the spirit of his traditions. He stemmed it and molded it. New England thought was already making toward that colorless theology which marked it later. That he checked. It was decidedly Arminian. He made it Calvinistic… His time does not explain him.
Edwards had a remarkable philosophical bent; but he had an even more remarkable sense and taste for divine things. and, therefore (so Woodbridge concludes, with at least relative justice), 'we remember him, not as the greatest of American philosophers. but as the greatest of American Calvinists.'
I. THE PERIOD OF EDWARDS' PREPARATION
It was a very decadent New England into which Edwards was born, on 5th October 1703. The religious fervor which the' Puritan immigrants had brought with them into the New World had not been able to propagate itself unimpaired to the third and fourth generation. Already in 1678, Increase Mather had bewailed that "the body of the rising generation is a poor, perishing, unconverted, and (except the Lord pour down His Spirit) an undone generation." There were general influences operative throughout Christendom at this epoch, depressing to the life of the spirit, which were not unfelt in New England; and these were reinforced there by the hardness of the conditions of existence in a raw land. Everywhere thinking and living alike were moving on a lowered plane; not merely spirituality but plain morality was suffering some eclipse. The churches felt compelled to recede from the high ideals which had been their heritage, and were introducing into their membership and admitting to their mysteries men who, though decent in life, made no profession of a change of heart. If only they had been themselves baptized, they were encouraged to offer their children for baptism (under the so-called "Half-Way Covenant"), and to come themselves to the Table of the Lord (conceived as a "converting ordinance"). The household into which Edwards was born, however, not only protected him from much of the evil which was pervading the community, but powerfully stimulated his spiritual and intellectual life. He began the study of Latin at the age of six, and by thirteen had acquired a respectable knowledge of "the three learned languages" which at the time formed part of the curricula of the colleges – Latin, Greek, and Hebrew. Before he had completed his thirteenth year (September 1716), he entered the "Collegiate School of Connecticut" (afterwards Yale College). During his second year at college he fell in with Locke's "Essay concerning Human Understanding," and had more satisfaction and pleasure in studying it, he tells us himself, "than the most greedy miser finds, when gathering up handfuls of silver and gold, from some newly discovered treasure." He graduated at the head of his class in 1720, when he was just short of seventeen years of age, but remained at college (as the custom of the time was) two years longer (to the summer of 1722) for the study of Divinity. In the summer of 1722 he was "approbated" to preach, and from August 1722 until April 1723 he supplied the pulpit of a little knot of Presbyterians in New York City. Returning home, he was appointed tutor at Yale in June 1724, and filled this post with distinguished ability, during a most trying period in the life of the college, for the next two years (until September 1726). His resignation of his tutorship was occasioned by an invitation to become the colleague and successor of his grandfather, Solomon Stoddard, in the pastorate of the church at Northampton, Mass., where, accordingly, he was ordained and in-stalled on 15th February 1727.
By his installation at Northampton, Edwards' period of preparation was brought to a close. His preparation had been remarkable, both intensively and extensively. Born with a drop of ink in his veins, Edwards had almost from infancy held a pen in his hand. From his earliest youth he had been accustomed to trace out on paper to its last consequence every fertile thought which came to him. A number of the early products of his observation and reflection have been preserved, revealing a precocity which is almost beyond belief.
It is in these youthful writings that Edwards propounds spiritualistic metaphysics, and it is chiefly on the strength of them that he holds a place in our histories of philosophy. His whole system is already present in substance in the essay . "Of Being," which was written before he was sixteen years of age. And, though there is no reason to believe that he ever renounced the opinions set forth in these youthful discussions – there are, on the contrary, occasional suggestions, even in latest writings, that they still lurked at the back of his brain – he never formally reverts to them subsequently to Yale period (up to 1727). His engagement with such topics belongs, therefore, distinctively to his formative period, fore he became engrossed with the duties of the active ministry and the lines of thought more immediately called into exercise by them. In these early years, certainly independently of Berkeley, and apparently with no suggestion from outside beyond what might be derived from Newton's explanations of light and color, and Locke's treatment of sensation as the source of ideas, he worked out for himself a complete system of Idealism, which trembled indeed on the brink of mere phenomenalism, and might have betrayed him into Pantheism save for the intensity of his perception of the living God. "Speaking most strictly," he declares, "there is no proper substance but God Himself." The universe exists "nowhere but in the Divine mind." Whether this is true "with respect to bodies only," or of finite spirits as well, he seems at first to have wavered; ultimately he came to the more inclusive opinion.
Edwards was not so absorbed in such speculations as to neglect the needs of his spirit. Throughout all these formative years he remained first of all a man of religion. He had been the subject of deep religious impressions from his earliest boyhood, and he gave himself, during this period of preparation, to the most assiduous and intense cultivation of his religious nature. "I made seeking my salvation," he himself tells us, "the main business of my life." But about the time of his graduation (1720) a change came over him, which relieved the strain of his inward distress. From his childhood, his mind had revolted against the sovereignty of God: "it used to appear like a horrible doctrine to me." Now all this passed unobservedly away; and gradually, by a process he could not trace, this very doctrine came to be not merely a matter of course to him but a matter of rejoicing: "The doctrine has very often appeared exceedingly pleasant, bright, and sweet; absolute sovereignty is what I love to ascribe to God." One day he was reading I Tim. 1: 17, "Now unto the King, eternal, immortal, invisible, the only wise God, be honor and glory, for ever and ever, Amen," and, as he read, "a sense of the glory of the Divine Being" took possession of him, "a new sense, quite different from anything" he "ever experienced before." He longed to be "rapt up to Him in heaven, and be as it were swallowed up in Him for ever." From that moment his understanding of divine things increased, and his enjoyment of God grew. There were, no doubt, intervals of depression. But, on the whole, his progress was steadily upwards and his consecration more and more complete. It was this devout young man, with the joy of the Lord in his heart, who turned his back in the early months of 1727 on his brilliant academic life and laid aside forever his philosophical speculations, to take up the work of a pastor at Northampton.
II. EDWARDS THE PASTOR
Edwards was ordained co-pastor with his grandfather on 15th February 1727, and on the latter's death, two years later, succeeded to the sole charge of the parish. Northampton was relatively a very important place. It was the county town, and nearly half of the area of the province lay within the county. It was, therefore, a sort of little local capital, and its people prided themselves on their culture, energy, and independence of mind. There was but the one church in the town, and it was probably the largest and most influential in the province, outside of Boston. It was not united in sentiment, being often torn with factional disputes. But, under the strong preaching of Solomon Stoddard, it had been repeatedly visited with revivals. These periods of awakening continued at intervals during Edwards' pastorate; the church became famous for them, and its membership was filled up by them. At one time the membership numbered six hundred and twenty, and included nearly the entire adult population of the town. Stoddard had been the protagonist for the later views of admission to Church-ordinances, and early in the century had introduced into the Northampton church the practice of opening the Lord's Supper to those who made no profession of conversion. In this practice Edwards at first acquiesced; but, becoming convinced that it was wrong, sought after a while to correct it, with disastrous consequences to himself. Meanwhile it had given to the membership of the church something of the character of a mixed multitude, which the circumstance that large numbers of them had been introduced in the religious excitement of revivals had tended to increase.
To the pastoral care of this important congregation, Edwards gave himself with single-hearted devotion. Assiduous house-to-house visitation did not, it is true, form part of his plan of work; but this did not argue carelessness or neglect; it was in accordance with his deliberate judgment of his special gifts and fitnesses. And, if he did not go to his people in their homes, save at the call of illness or special need, he encouraged them to come freely to him, and grudged neither time nor labor in meeting their individual requirements. He remained, of course, also a student, spending ordinarily from thirteen to fourteen hours daily in his study. This work did not separate itself from, but was kept strictly subsidiary to, his pastoral service. Not only had he turned his back definitely on the purely academic speculations which had engaged him so deeply at Yale, but he produced no purely theological works during the whole of his twenty-three years' pastorate at Northampton. His publications during this period, besides sermons, consisted only of treatises in practical Divinity. They deal principally with problems raised by the great religious awakenings in which his preaching was fruitful.
It was in his sermons that Edwards' studies bore their richest fruit. He did not spare himself in his public instruction. He not only faithfully filled the regular appointments of the church, but freely undertook special discourses and lectures, and during times of "attention to religion" went frequently to the aid of the neighboring churches. From the first he was recognized as a remarkable preacher, as arresting and awakening as he was instructive. Filled himself with the profoundest sense of the heinousness of sin, as an offense against the majesty of God and an outrage of His love, he set himself to arouse his hearers to some realization of the horror of their condition as objects of the divine displeasure, and of the incredible goodness of God in intervening for their salvation. Side by side with the most moving portrayal of God's love in Christ, and of the blessedness of communion with Him, he therefore set, with the most startling effect, equally vivid pictures of the dangers of unforgiven sin and the terrors of the lost estate. The effect of such preaching, delivered with the force of the sincerest conviction, was overwhelming. A great awakening began in the church at the end of 1735, in which more than three hundred converts were gathered in, and which extended throughout the churches of the Connecticut valley. In connection with a visit from Whitefield in 1740 another wave of religious fervor was started, which did not spend its force until it covered the whole land. No one could recognize more fully than Edwards the evil that mixes with the good in such seasons of religious excitement. He diligently sought to curb excesses, and earnestly endeavored to separate the chaff from the wheat. But no one could protest more strongly against casting out the wheat with the chaff. He subjected all the phenomena of the revivals in which he participated to the most searching analytical study; and, while sadly acknowledging that much self-deception was possible. and that the rein could only too readily be given to false 'enthusiasm" he earnestly contended that a genuine work of grace might find expression in mental and even physical excitement. It was one of the incidental fruits of these revivals that, as we have seen, he gave to the world in a series of studies perhaps the most thorough examination of the phenomena of religious excitement it has yet received, and certainly, in his great treatise on the 'Religious Affections,' one of the most complete systems of what has been strikingly called 'spiritual diagnostics' it possesses.
For twenty-three years Edwards pursued his fruitful ministry at Northampton; under his guidance the church became a city set on a hill to which all eyes were turned. But in the reaction from the revival of 1741-1742 conditions arose which caused him great searching's of heart, and led ultimately to his separation from his congregation. In this revival, practically the whole adult population of the town was brought into the church; they were admitted under the excitement of the time and under a ruling introduced as long before as 1704 by Stoddard, which looked upon all the ordinances of the church, including the Lord's Supper, as 'converting ordinances,' not presupposing, but adapted to bring about, a change of heart.
As time passed, it became evident enough that a considerable body of the existing membership of the church had not experienced that change of heart by which alone they could be constituted Christians, and indeed they made no claim to have done so. On giving serious study to the question for himself, Edwards became convinced that participation in the Lord's Supper could properly be allowed only to those professing real 'conversion.' It was his duty as pastor and guide of his people to guard the Lord's Table from profanation, and he was not a man to leave unperformed a duty clearly perceived. Two obvious measures presented themselves to him – unworthy members of the church must be exscinded by discipline, and greater care must be exercised in receiving new applicants for membership. No doubt discipline was among the functions which the Church claimed to exercise; but the practice of it had fallen much into decay as a sequence to the lowered conception which had come to be entertained of the requirements for church membership. The door of admission to the Lord's Supper, on the other hand, had been formally set wide open; and this loose policy had been persisted in for half a century, and had become traditional. What Edwards felt himself compelled to undertake, it will be seen, was a return in theory and practice to the original platform of the Congregational churches, which conceived the Church to be, in the strictest sense of the words, 'a company of saints by calling,' among whom there should be permitted to enter nothing that was not clean. This, which should have been his strength, and which ultimately gave the victory to the movement which he inaugurated throughout the churches of New England, was in his own personal case his weakness. It gave a radical appearance to the reforms which he advocated, which he himself was far from giving to them. It is not necessary to go into the details of the controversy regarding a case of discipline. which emerged in 1744, or the subsequent difficulties (l748-1749) regarding the conditions of admission to the Lord's Supper. The result was that. after a sharp contest running through two years, Edwards was dismissed from his pastorate on 22nd June 1750.
III. EDWARDS THE THEOLOGIAN
By his dismissal from his church at Northampton. in his forty-seventh year, the second period of Edwards' life – the period of strenuous pastoral labor – was brought to an abrupt close. After a few months he removed to the little frontier hamlet (there were only twelve white families resident there) of Stockbridge, as missionary of the 'Society in London for Propagating the Gospel in New England and the Parts Adjacent' to the Housatonic Indians gathered there, and as pastor of the little church of white settlers. In this exile he hoped to find leisure to write, in defense of the Calvinistic system against the rampant 'Arminianism' of the day, the works which he had long had in contemplation, and for which he had made large preparation. Peace and quiet he did not find; he was embroiled fr6m the first in a trying struggle against the greed and corruption of the administrators of the funds designed for the benefit of the Indians. But he made, if he could not find, the requisite leisure. It was at Stockbridge that he wrote the treatises on which his fame as a theologian chiefly rests: the great works on the Will (written in 1753, published in 1754), and Original Sin (in the press when he died, 1758), the striking essays on 'The End for which God created the World,' and the 'Nature of True Virtue' (published 1765, after his death), and the unfinished 'History of Redemption'(published 1772). No doubt he utilized for these works material previously collected. He lived practically with his pen in his hand, and accumulated an immense amount of written matter – his 'best thoughts,' as it has been felicitously called. The work on the Will, indeed, had itself been long on the stocks. We find him making diligent studies for it already at the opening of 1747; and, though his work on it was repeatedly interrupted for long intervals, he tells us that before he left Northampton he 'had made considerable preparation, and was deeply engaged in the prosecution of this design.' The rapid completion of the book in the course of a few months in 1753 was not, therefore, so wonderful a feat as it might otherwise appear. Nevertheless, it is the seven years at Stockbridge which deserve to be called the fruitful years of Edwards' theological work. They were interrupted in the autumn of 1757 by an invitation to him to become the President of the College of New Jersey, at Princeton, in succession to his son-in-law, Aaron Burr. It was with great reluctance that he accepted this call; it seemed to him to threaten the prevention of what he had thought to make his life-work – the preparation, to wit, of a series of volumes on all the several parts of the Arminian controversy. But the college at Princeton, which had been founded and thus far carried on by men whose sympathies were with the warm-hearted, revivalistic piety to which his own life had been dedicated, had claims upon him which he could not disown. On the advice of a council of his friends, therefore, he accepted the call ,and removed to Princeton to take up his new duties, in January 1758. There he was inoculated for smallpox on 13th February, and died of this disease on 22d March in the fifty-fifth year of his age.
The peculiarity of Edwards' theological work is due to the union in it of the richest religious sentiment with the highest intellectual powers. He was first of all a man of faith, and it is this that gives its character to his whole life and all its products; but his strong religious feeling had at its disposal a mental force and logical acuteness of the first order; he was at once deeply emotional, and, as Ezra Stiles called him, a 'strong reasoner.' His analytical subtlety has probably never been surpassed; but with it was combined a broad grasp of religious truth which enabled him to see it as a whole, and to deal with its several parts without exaggeration and with a sense of their relations in the system. The system to which he gave his sincere adhesion, and to the defense of which, against the tendencies which were in his day threatening to undermine it, he consecrated all his powers, was simply Calvinism. From this system as it had been expounded by its chief representatives he did not consciously depart in any of its constitutive elements. The breadth and particularity of his acquaintance with it in its classical expounders, and the completeness of his adoption of it in his own thought, are frequently underestimated. There is a true sense in which he was a man of thought rather than of learning. There were no great libraries accessible in Western Massachusetts in the middle of the eighteenth century. His native disposition to reason out for himself the subjects which were presented to his thought was reinforced by his habits of study; it was his custom to develop on paper, to its furthest logical consequences, every topic of importance to which his attention was directed. He lived in the 'age of reason,' and was in this respect a true child of his time.- In the task which he undertook, furthermore, an appeal to authority would have been useless; it was uniquely to the court of reason that he could hale the adversaries of the Calvinistic system. Accordingly it is only in his more didactic – as distinguished from controversial – treatise on 'Religious Affections,' that Edwards cites with any frequency earlier writers in support of his positions. The reader must guard himself, however, from the illusion that Edwards was not himself conscious of the support of earlier writers beneath him. His acquaintance with the masters of the system of thought he was defending, for example, was wide and minute. Amesius and Wollebius had been his textbooks at college. The well selected library at Yale, we may be sure, had been thoroughly explored by him; at the close of his divinity studies, he speaks of the reading of 'doctrinal books or books of controversy' as if it were part of his daily business. As would have been expected, he fed himself on the great Puritan divines, and formed not merely his thought but his life upon them. We find him in his youth, for instance, diligently using Manton's 'Sermons on the 119th Psalm 'as a spiritual guide; and in his rare allusions to authorities in his works, he betrays familiarity with such writers as William Perkins, John Preston, Thomas Blake, Anthony Burgess, Stephen Charnock, John Flavel, Theophilus Gale, Thomas Goodwin, John Owen, Samuel Rutherford, Thomas Shephard, Richard Sibbes, John Smith the Platonist, and Samuel Clark the Arian. Even his contemporaries he knew and estimated at their true values: Isaac Watts and Philip Doddridge as a matter of course; and also Thomas Boston, the scheme of thought of whose 'View of the Covenant of Grace' he confessed he did not understand, but whose 'Fourfold State of Man' he 'liked exceedingly well." His Calvin he certainly knew thoroughly, though he would not swear in his words; and also his Turretin, whom he speaks of as 'the great Turretine'; while van Mastricht he declares 'much better' than even Turretin, 'or,' he adds with some fervor, 'than any other book in the world, excepting the Bible, in my opinion". The close agreement of his teaching with that of the best esteemed Calvinistic divines is, therefore, both conscious and deliberate; his omission to appeal to them does not argue either ignorance or contempt; it is incident to his habitual manner and to the special task he was prosecuting. In point of fact, what he teaches is just the 'standard ' Calvinism in its completeness.
As an independent thinker, he is, of course, not without his individualisms, and that in conception no less than in expression. His explanation of the identity of the human race with its Head, founded as it is on a doctrine of personal identity which reduces it to an ' arbitrary constitution ' of God, binding its successive moments together, is peculiar to himself. In answering objections to the doctrine of Original Sin, he appeals at one point to Stapfer, and speaks, after him, in the language of that form of doctrine known as 'mediate imputation.' But this is only in order to illustrate his own view that all mankind are one as truly as and by the same kind of divine constitution that an individual life is one in its consecutive moments. Even in this immediate context he does not teach the doctrine of 'mediate imputation,' insisting rather that, Adam and his posterity being in the strictest sense one, in them no less than in him ' the guilt arising from the first existing of a depraved disposition' cannot at all be distinguished from "the guilt of Adam's first sin", and elsewhere throughout the treatise he speaks in the terms of the common Calvinistic doctrine. His most marked individualism, however, lay in the region of philosophy rather than of theology. In an essay on 'The Nature of True Virtue.' he develops, in opposition to the view that all virtue may be reduced ultimately to self-love, an eccentric theory of virtue as consisting in love to being in general. But of this again we hear nothing elsewhere in his works, though it became germinal for the New England theology of the next age. Such individualisms in any case arc in no way characteristic of his teaching. lie strove after no show of originality. An independent thinker he certainly claimed to be, and 'utterly disclaimed a dependence,' say, 'on Calvin,' in the sense of 'believing the doctrines he held because Calvin believed and taught them.' This very disclaimer is, however, a proclamation of agreement with Calvin, though not as if he 'believed everything just as Calvin taught'; he is only solicitous that he should be understood to be not a blind follower of Calvin, but a convinced defender of Calvinism. His one concern was, accordingly, not to improve on the Calvinism of the great expounders of the system, but to place the main elements of the Calvinistic system, as commonly understood, beyond cavil. His marvelous invention was employed, therefore, only in the discovery and development of the fullest and most convincing possible array of arguments in their favor. This is true even of his great treatise on the Will. This is, in the common judgment, the greatest of all his treatises, and the common judgment here is right. But the doctrine of this treatise is precisely the doctrine of the Calvinistic schoolmen. 'The novelty of the treatise,' we have been well told long ago, 'lies not in the position it takes and defends, but in the multitude of proofs, the fecundity and urgency of the arguments by which he maintains it.' Edwards' originality thus consists less in the content of his thought than in his manner of thinking. He enters into the great tradition which had come down to him, and 'infuses it with his personality and makes it live,' and 'the vitality of his thought gives to its product the value of a unique creation.' The effect of Edwards' labors was quite in the line of his purpose, and not disproportionate to his greatness. The movement against Calvinism which was overspreading the land was in a great measure checked, and the elimination of Calvinism as a determining factor in the thought of New England, which seemed to be imminent as he wrote, was postponed for more than a hundred years.
IV. THE NEW ENGLAND THEOLOGY (It's Decline)
It was Edwards' misfortune that he gave his name to a party; and to a party which, never in perfect agreement with him in its doctrinal ideas, finished by becoming the earnest advocate of (as it has been sharply expressed) 'a set of opinions which he gained his chief celebrity in demolishing.' The affiliation of this party with Edwards was very direct. 'Bellamy . . and Hopkins,' says G. P. Fisher, tracing the descent, 'were pupils of Edwards; from Hopkins, West derived his theology; Smalley studied with Bellamy, and Emmons with Smalley.' But the inheritance of the party from Edwards showed itself much more strongly on the practical than on the doctrinal side. Its members were the heirs of his revivalist zeal and of his awakening preaching; they also imitated his attempt to purify the Church by discipline and strict guarding of the Lord's Table in a word, to restore the Church to its Puritan ideal of a congregation of saints. Pressing to extremes in both matters, as followers will, the 'Edwardeans' or 'New Divinity' men became a ferment in the churches of New England, and, creating discussion and disturbances everywhere, gradually won their way to dominance. Meanwhile their doctrinal teaching was continually suffering change. As Fisher puts it, 'in the process of defending the established faith, they were led to recast it in new forms and to change its aspect.' Only, it was not merely the form and aspect of their inherited faith, but its substance, that they were steadily transforming. Accordingly, Fisher proceeds to explain that what on this side constituted their common character was not so much a common doctrine as a common method: 'the fact that their views were the result of independent reflection and were maintained on philosophical grounds.' Here, too, they were followers of Edwards; but in their exaggeration of his rational method, without his solid grounding in the history of thought, they lost continuity with the past and became the creators of a 'New England theology 'which it is only right frankly to describe as provincial.
It is a far cry from Jonathan Edwards the Calvinist, defending with all the force of his unsurpassed reasoning powers the doctrine of a determined will, and commending a theory of virtue which identified it with general benevolence, to Nathaniel W. Taylor the Pelagianizer, building his system upon the doctrine of the power to the contrary as its foundation stone, and reducing all virtue ultimately to self-love. Taylor's teaching, in point of fact, was in many respects the exact antipodes of Edwards', and very fairly reproduced the congeries of tendencies which the latter considered it his life-work to withstand. Yet Taylor looked upon himself as an 'Edwardsean,' though in him the outcome of the long development received its first appropriate designation – the 'New Haven Divinity.' Its several successive phases were bound together by the no doubt external circumstance that they were taught in general by men who had received their training at New Haven.
The growth of the New Divinity to that dominance in the theological thought of New England from which it derives its claim to be called 'the New England Theology' was gradual, though somewhat rapid. Samuel Hopkins tells us that at the beginning – in 1756 – there were not more than four or five 'who espoused the sentiments which since have been called 'Edwardsean,' and 'New Divinity'; and since, after some improvement was made upon them, 'Hopkintonian.' or 'Hopkinsian' sentiments.' The younger Edwards still spoke of them in 1777 as a small party. In 1787, Ezra Stiles, chafing under their growing influence and marking the increasing divergence of views among themselves, fancied he saw their end approaching. In this he was mistaken: the New Divinity, in the person of Timothy Dwight, succeeded him as President of Yale College, and through a long series of years was infused into generation after generation of students. The "confusions" Stiles observed were, however, real or, rather, the progressive giving way of the so-called Edwardeans to those tendencies of thought to which they were originally set in opposition. The younger Edwards drew up a careful account of what he deemed the (ten) "Improvements in Theology made by President Edwards and those who have followed his course of thought." Three of the most of these he does not pretend were introduced by Edwards, attributing them simply to those whom he calls Edwards' "followers." These are the substitution of the Governmental (Grotian) for the Satisfaction doctrine of the Atonement, in the accomplishment of which he himself, with partial forerunners in Bellamy and West, was the chief agent; the discarding of the doctrine of the imputation of sin in favor of the view that men are condemned for their own personal sin only – a contention which was made in an extreme form by Nathaniel Emmons, who confined all moral quality to acts of volition, and afterwards became a leading element in Nathaniel W. Taylor's system; and the perversion of Edwards' distinction between "natural" and "moral" inability so as to ground on the "natural" ability of the unregenerate, after the fashion introduced by Samuel Hopkins – a theory of the capacities and duties of men without the Spirit, which afterwards, in the hands of Nathaniel W. Taylor, became the core of a new Pelagianizing system.
The external victory of the New Divinity in New England was marked doubtless by the election of Timothy Dwight to the Presidency of Yale College (1795); and certainly it could have found no one better fitted to commend it to moderate men; probably no written system of theology has ever enjoyed wider acceptance than Dwight's 'Sermons.' But after Dwight came Taylor, and in the teaching of the latter the downward movement of the New Divinity ran out into a system which turned, as on its hinge, upon the Pelagianizing doctrines of the native sinlessness of the race, the plenary ability of the sinner to renovate his own soul, and self-love or the desire for happiness as the spring of all voluntary action. From this extreme some reaction was inevitable, and the history of the so-called "New England Theology" closes with the moderate reaction of the teaching of Edwards A. Park. Park was of that line of theological descent which came through Hopkins, Emmons, and Woods; but he sought to incorporate into his system all that seemed to him to be the results of New England thinking for the century which preceded him, not excepting the extreme positions of Taylor himself. Reverting so far from Taylor as to return to perhaps a somewhat more deterministic doctrine of the will, he was able to rise above Taylor in his doctrines of election and regeneration, and to give to the general type of thought which he represented a lease of life for another generation. But, with the death of Park in 1900, the history of "New England Theology" seems to come to an end.
From the Works of Benjamin B. Warfield, Volume IX (Studies in Theology) pp.515-538


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Illegal Constructions Outside MC Limits To Be 'regularised' – The Tribune India
Pradeep Sharma
Chandigarh, December 21
The Khattar government is set to "regularise" illegal constructions outside the municipal limits across the state.
Humanitarian step
On humanitarian grounds, it's the primary aim of the state to provide minimum infra to ensure healthy living outside municipal limits. Manohar Lal Khattar, CM
The Haryana Management of Civic Amenities and Infrastructure Deficient Areas Outside Municipal Area (Special Provisions) Bill, 2021, was introduced in the Haryana Assembly today by Chief Minister Manohar Lal Khattar.
The Bill will pave the way for the provision of essential services, including water supply, sewerage, roads and streetlights, in any areas outside the municipal area declared as "civic amenities and infrastructure-deficient" by the state government.
Giving the rationale behind tabling the Bill, Khattar said it had been observed that colonies with deficient infrastructure were also situated outside municipal areas in various towns of the state.
The Chief Minister recollected that the state government had recently enacted the Management of Civic Amenities and Infrastructure Deficient Municipal Area (Special Provisions) Act, 2021, with an objective to provide essential services in the civic amenities-deficient areas situated within the municipal areas. Nearly 1,200 colonies are to be regularised though this Act.
Lee Health Continues To Advance Its Innovative Robotic Program; Brings First ExcelsiusGPS® Robot To Southwest Florida – Florida Hospital News And Healthcare Report – South Florida Hospital News
April 14, 2022 — Lee Health announces a first of its kind robotic surgery in Southwest Florida for minimally-invasive spine and brain procedures. Lee Health has added the ExcelsiusGPS® Robot to its robotic-assisted surgery program, which features the most advanced technology in the field of robotic surgery. The ExcelsiusGPS® is...
About 1 In 4 Adults Has An Often-Missed Liver Disorder Linked To Higher Heart Disease Risk – American Heart Association
Statement Highlights: It is estimated that about one in four adults worldwide has an abnormal build-up of fat in the liver, called non-alcoholic fatty liver disease (NAFLD). NAFLD can lead to permanent liver damage, and heart disease is the leading cause of death in people with fatty liver disease. Because...
Healthy Living: New Drug Providing Hope For Kids With Rett Syndrome – 9 & 10 News – 9&10 News
You watched your child hit all of their milestones: crawling, walking and even babbling their first words. But then, as they continue to grow, they start rapidly losing their coordination, ability to speak and the use of their hands. This is what happens to children with Rett Syndrome. It's a...
An Intro To Healthy Living Is First In Virtual Series – The Star Of Grand Coulee
NCW Libraries is proud to partner with Confluence Health to offer a virtual Health Living Series this spring featuring an introduction to healthy living, weight loss, sleep, and cancer prevention and screening.This weekly series will run from April 13-May 25, each Wednesday evening at 7PM. A provider from Confluence will...

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text:
Monkey Puzzle Day Nurseries
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We were asked to provide Executive Coaching support to their newly appointed Franchise Director. The Franchise Director was experienced within the franchise environment but was new to this specialist sector. In his previous organisation he had noticed that key leaders, and those who noticeably made progress were matched with an external Executive Coach to support them through their development. When he joined MPDN he ensured that coaching support was put in place for him from the outset so that he could be as effective in the role as possible.
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text:
Q: How does this for loop and "new = ' ' " work? def shortenPlus(s):
    # Yer Code 'Ere Mate!
    # Aye Aye cap'
    new = ''
    prior = ''
    for x in s:
        if not (x in 'aeiou' and prior.isalpha()):
            new += x
        prior = x
    return new

print(shortenPlus("I've information vegetable, animal and mineral"))

So here's the code that I found from this thread. I am having trouble understanding how the "if not" part of the for loop works, and why we have new and prior statements.
I understand that we take a variable from the string, and if this variable is NOT in 'aeiou', and the prior container does NOT have anything from the alphabet, then you add this variable to new. But if prior is I, and x is v, it doesn't satisfy the prior criteria, and yet it still adds it to new.
This is how I'm understanding it so far. Please let me know what I'm misunderstanding!

A: Let's expand
if not(x in 'aeiou' and prior.isalpha()): ...
to
inner = x in 'aeiou' and prior.isalpha()
if not inner:
    ...

for clarity. Now, inner will be True if and only if both conditions are true:

*

*x is a vowel

*The previous character is a letter

If either of those is not true, then inner will be False. So, the original test:
not(x in 'aeiou' and prior.isalpha())
negates that, and will be False if both of those conditions are met. If either (or both!) are not met, then it will be True, and the if-statement will be evaluated. Therefore, the if-statement will be evaluated if:

*

*x is not a value

*and/or the previous character is not a letter.

A:
I am having trouble understanding [...] why we have new and prior statements.

new and prior are variables, not statements.  The code is using new to build up a new string, and prior to store the character from the previous iteration of the for-loop.

if this variable is NOT in 'aeiou', and the prior container does NOT have anything from the alphabet

Your understanding of the logic isn't quite right.  The new += x line is executed if both x in 'aeiou' AND prior.isalpha() evaluate to false -- which (per De Morgan's theorem) is equivalent to saying, the new += x line is executed if either x not in 'aeiou' or prior.isalpha()==False (or both).
So, the code will add a character to the string as long as either it's not a vowel, or the previous character was not a letter, or both.

A: You've got a slight logical misunderstanding. The code specifies NOT (A AND B); this is equivalent to NOT A OR NOT B. In other words:

if this variable is NOT in 'aeiou', OR the prior container does NOT have anything from the alphabet, then you add this variable to new

So, continuing your hypothetical, if prior is I, and x is v, then:

*

*x in 'aeiou' is false

*prior.isalpha() is true

therefore:

*

*x in 'aeiou' and prior.isalpha() is false

therefore:

*

*not(x in 'aeiou' and prior.isalpha()) is true.

A: 'new' there is the new string which is generated by the for.
'prior' serves to make the condition, which depends on the previous character in the original string it goes thru.
As a comment mentions, adding prints to every step is a good way to see what's going on.

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text:
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Professional Landscape Photographer Artist
Landscapes are beautiful and inspiring.
My passion for the wonders of nature has led me to appreciate and enjoy them. I love the wide variety of landscapes. They range from the snowy slopes of mountains to lush forests and fertile meadows. I have always wanted to share with others the emotions I experience around landscapes. Landscape photography became the only way for me to demonstrate the whole range of my emotions. It has become a way for me to showcase the wonders of nature.
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Inspired by Beautiful Landscapes
All my inspiration comes from contemplation of the wonders of nature. Landscapes are only one facet of nature. I travel to discover new landscapes, and I look at each one I find to see how I can best capture all of its colors and details in a photograph. I always try to find the view which will bring to others the same joy that I feel when I see it.
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My landscape photographs are intended to express my emotions about a beautiful scene. I love the harmony of shapes, colors, and lights in landscapes. It is very difficult for me to translate the emotions I feel into words. The image has become a great way for me to showcase the wonders of nature, whether in my exhibitions or my conferences. I always try to show the fragility of nature and how much its survival depends on reasoned and reasonable human behavior.
Landscapes are represented in many books, magazines and postcards. Pictures of them are found nearly everywhere. However, I always manage to amaze and surprise my audiences at my shows or during my presentations. Many people know the places I photograph but they are often surprised by the way I have photographed them, using different angles or unusual, beautiful lighting. Any landscape can be photographed in a multitude of different ways. People see landscapes so often that they just become part of their environment, and nobody pays attention to them anymore.
My work as professional photographer artist is to create landscape photographs which remind people of the fragility and beauty of this wonderful world.
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One of my specialities is to try to show people the wonders and variety of the landscapes that they see all the time. I try to find the treasures hidden in everyday places. I try to surprise people with the wonders of the landscapes close to them and inspire them to go rediscover the wonders that lie just beyond their garden gate.
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To better demonstrate the wonders of landscapes, I use all available photographic techniques. I prefer photographs with wide dynamic ranges show all the fine details of each landscape. Textures and materials are important elements in landscape photography. But the techniques are not an end in themselves for me. They are only meaning to achieve my end, and that end is to create a work of art that can be treasured for generations to come.
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I love to meet other photographers who are also passionate about beautiful landscapes. I share my techniques and my knowledge about landscapes. This is an opportunity for me to share my passion for the wonders of nature with other photographers who also seek for inspiration from nature. Sharing my techniques often allows participants in my photo trips to discover new artistic inspiration.
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text:
US Orders Boeing To Fix Software Glitch To Avoid Potential 747 Crashes
Mar. 26, 2014, 10:05 AM
The Boeing logo is seen at their headquarters in Chicago
WASHINGTON (Reuters) - The U.S. Federal Aviation Administration on Tuesday ordered an immediate fix to the latest version of Boeing Co's 747-8 plane, saying a software glitch could cause it to lose thrust when close to landing and fly into the ground.
The FAA's so-called airworthiness directive covers Boeing's 747-8 and 747-8F planes with certain General Electric Co engines. It calls for replacing defective software with a new, improved version.
The rule, the fourth such directive involving the 747-8, directly affects seven airplanes in the United States, the FAA said.
If adopted internationally, the rule would cover a larger number. Boeing's website said it had delivered 66 of the four-engine jets, the company's largest, to customers worldwide since the model was introduced in October 2011.
The problem never caused a problem in flight, Boeing said.
Because of the seriousness of the safety issues, the directive takes effect April 9, skipping the usual comment period, although comments can still be submitted, the FAA said.
Boeing said data analysis indicated a potential problem, and it advised customers last year to update the software. It said it believed the majority of operators had already done so.
The risk of failure was "extremely remote," Boeing said.
GE said it owned the software and jointly analyzed it with Boeing, but plane maker decided to recommend the software change to customers.
According to the FAA, the risk arises when a plane is changing back into "air mode" while performing a "rejected or bounced landing." That change halts hydraulic pressure used to stow the engine thrust reversers, which slow the plane on landing, the agency said.
Without hydraulic pressure, the reversers may not stow fully and might redeploy, which "could result in inadequate climb performance at an altitude insufficient for recovery, and consequent uncontrolled flight into terrain," the FAA said.
Unidentified business jet/VIP customers own the eight passenger models of the aircraft in the United States, according to Boeing's website. Air cargo company Atlas Air is the largest U.S. commercial owner of the jet, with a fleet of eight 747-8F freighters.
Among passenger carriers, Lufthansa is the largest operator, with 11. It said its planes were unaffected by the directive.
"GE has confirmed that all our engines already have the software update that is required by the FAA," a spokesman said on Wednesday.
China's Cathay Pacific has 13 freighters and Cargolux, based in Luxembourg, has nine.
Korean Airlines Co, Nippon Cargo Airlines Co Ltd
and Volga-Dnepr UK Ltd also own 787-8F freighters, according to Boeing's website.
Shares of Boeing were up 0.5 percent at $124.01 in afternoon trading.
(Reporting by Ros Krasny and Alwyn Scott; Additional reporting by Peter Maushagen and Victoria Bryan in Frankfurt; Editing by Lisa Von Ahn and Erica Billingham)
Get the latest Boeing stock price here.
More: Reuters Top News Boeing Reuters Business


text:
Доктор Дулиттл 3 (англ. Dr. Dolittle 3) — американский комедийный фильм в жанре фэнтези 2006 года. В роли Майи играет Кайла Прэтт, которая упоминается в предыдущих частях. Вместе с Кайлой Прэтт в главных ролях снялись Кристен Уилсон в роли Лизы Дулиттл и Норм Макдональд в роли голоса Пса Лаки. Это третий фильм из серии «Доктор Дулиттл» и первый фильм, в котором Эдди Мерфи не играет доктора Дулиттла, а Рэйвен-Симоне — Чарисс Дулиттл, хотя они и упоминаются в фильме. Несмотря на относительный успех в продажах DVD, фильм не получил одобрения критиков и зрителей.

Сюжет
Майя (Кайла Прэтт) значительно изменилась по сравнению с первым фильмом. Хотя раньше она была асоциальным человеком, который больше интересовался своими научными проектами, Майя превратилась в типичного подростка. Как и ее сестра Чарис, она унаследовала от отца Джона способность к общению с животными (она по совместительству работает ветеринарным фельдшером), ее жизнь кардинально изменилась во всех сферах. У нее часто возникают проблемы с родителями, а друзья думают, что она сошла с ума.

Пока Джон уехал по делам, мать Майи Лиза (Кристен Уилсон) отправляет ее и ее собаку Лаки (голос Норма Макдональда) на ранчо под названием «Дюранго», чтобы она могла найти себя. Ранчо принадлежит Джаду (Джон Амос) и его сыну Бо (Уокер Ховард). Находясь на ранчо, Майя использует свой талант, чтобы «разговаривать с животными» и спасти Дюранго от захвата соседним ранчо Серебряные Шпоры.

Майя сначала не хочет раскрывать свои способности другим, опасаясь отказа со стороны друзей, но в конце концов делает это. С ее помощью ранчо Дюранго участвует в соревновании по родео с призом в 50 000 долларов и выигрывает его. Кроме того, она разделяет свой первый поцелуй с Бо и, наконец, покоряет его сердце.

В ролях
 Кайла Прэтт — Майя Дулиттл
 Кристен Уилсон — Лиза Дулиттл
 Уокер Ховард — Бо Джонс
 Джон Эймос — Джад Джонс
 Лучиана Карро — Бруклин Вебстер
 Томми Снайдер — Клейтон Тейлор
 Келам Уорти — Тайлер
 Джон Новак — Уолтер
 Челан Симмонс — Вивики
 Экстазия Сандерс — Тэмми
 Джеймс Кирк — Питер
 Гэри Джонс — директор
 Карли Маккиллип — подруга Тэмми
 Эмили Теннант — тусовщик
 Алистер Абелл — диктор Honkey Tonk
 Питер Келамис — диктор родео
 Луи Чирильо — водитель автобуса

Голосовой состав
 Норм Макдональд — Лаки
 Дэнни Бонадьюс — Ранчо Стир
 Гэри Бьюзи — Бутч
 Райан Макдонелл — Скип
 Тара Уилсон — Кики
 Шенье Хундал — Чип
 Пауло Костанцо — петух Когберн
 Крис Эджерли — Лошаь Даймонд, Лошадь Элпи, Свинья, Гремучая змея
 Эли Габай — бык Родео
 Ванесса Маршалл — Тан Хэн
 Марк Мозли — Ястреб Гарри, Лошадь Патч, Ранчо Бык, Родео Лонгхорн, Лошадь Сильвера
 Дженна фон Ой — Грейси

Релиз
Этот фильм был выпущен прямо на видео в 2006 году. Третья часть была выпущена на Disney Plus 15 января 2021 года.

Критика
Фильм, в отличие от предыдущих фильмов, оценили в основном негативными отзывами от критиков и смешанными от зрителей.

Из трех отзывов, данных на Rotten Tomatoes, два были очень негативными, а зрители оценили фильм в 45 % одобрения. Скотт Вайнберг, сказал: «Дешево выглядящий, ужасно написанный и поставленный со всей энергией коровы, родившейся в проломе, Доктор Дулиттл 3 — это всякие ужасы».

Дэвид Корнелиус из eFilmCritic.com охарактеризовал фильм как «не столько плохо сделанный, сколько ленивый и дешевый».

Эмили Эшби из Common Sense Media сказала о фильме: «Положительные посылы во всей комедии о животных, подходящей для подростков».

Примечания

Фильмы 2006 года
Фильмы, выпущенные сразу на видеоносителях
Кинокомедии 2006 года
Доктор Дулиттл
Фильмы на английском языке
Фильмы о животных

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text:
If NYC subways obeyed quantum maths trains wouldn't be delayed
Physics 11 September 2017
By Mark Kim
Random matrices can help things run more smoothly
jentzphoto /Alamy Stock Photo
With antiquated trains, rusty rails and straphangers who keep the doors from closing, the New York City subway could hardly be described as efficient. And yet, some trains arrive with a certain regularity, following a neat statistical model similar to that seen in quantum systems.
Aukosh Jagannath at the University of Toronto, Canada, and Tom Trogdon at the University of California, Irvine, used the subway system's real-time data feeds to analyse gaps between arrival times on two lines. They found that the 6 line that runs up the east side of Manhattan is inefficient. Its trains follow the Poisson distribution, a statistical model that describes particles that arrive more or less randomly.
"If you were waiting at a stop for 5 minutes, waiting for the next 5 minutes does you no good," says Trogdon. In a more functional transit system, you'd expect that after waiting for a while, the probability of a train arriving soon would be quite high. The Poisson distribution does not guarantee this.
In contrast, the southbound 1 line that runs down the west side of Manhattan show random matrix patterns, which are "a sign of greater efficiency", says Jagannath, now at Harvard University. These trains run at more regular intervals.
"I think the data is confirming people's intuition about the two lines," says Trogdon. Indeed, the 1 line is one of the three local subway lines serving the west side of Manhattan, so it's far less crowded than the 6, which at the time of the study was the only local line on the east side.
Inspired by buses
The efficiency analysis hinges on a landmark 1990 study in Cuernavaca, Mexico. Despite operating with no central control, buses there run without much clustering, thanks to the drivers' effort to maximise their profit. In that study, buses also conformed to random matrix patterns.
The parallel isn't exact for the New York City subway system, however. The random matrix patterns break down at the last 10 stations of the southbound 1 line. Moreover, the northbound 1 line does not follow those patterns.
"The analysis of the New York system is less clear [than the Cuernavaca bus system]," says Ariel Amir at Harvard University.
Read more: 7 crazy transport systems that didn't go the distance
Still, Amir says this kind of analysis is the first step towards optimising the subway system. For straphangers in New York, that's always going to be a plus.
Journal reference: Physical Review E, DOI: 10.1103/PhysRevE.96.030101
Magazine issue 3143 , published 16 September 2017
Even a mask won't hide you from the latest face recognition tech
The hottest place ever recorded on Earth's surface was 2370°C
UK energy crisis: Why renewable subsidies will help avoid price shocks
Why omicron isn't more severe in kids despite rise in hospitalisations
The moon's magnetic field may have been altered by huge sinking rocks


Join Jamie in this journey of transforming many variations of vines, leaves, ferns and florals into a Mystical array of surface design work.
He will teach you to use these variations in your edge to edge, border, sash and block medallion quilting.
Mystical Feathers 1 covers many different ways to use the classic and new style feather fronds. No matter what form of surface art, quilting, pyrography, card arts, human ink and all of the other forms, this Workshop is a valuable addition to your instructional and visual inspirational library.
Join Jamie in this journey of transforming his Trademark classic and new designs to gridwork. Mystical Grids covers many new, different and exciting ways to make the traditional C-curve we have used in our grid work a thing of the past. No matter what form of surface art, quilting, pyrography, scrapbooking, human ink and all of the other forms, this "Workshop" is a valuable addition to your instructional and visually inspirational library.


In this installment of "Aspirin for prevention," physician-researcher Randall Stafford provides tips to calculate the risk of heart disease or stroke, to inform decisions about taking aspirin preventatively.
In the first post of this series, I discussed the possible benefits and harms of taking low-dose aspirin. While aspirin can prevent heart attacks, strokes and some cancers, it can cause stomach and brain bleeding. If someone is pre-disposed to having a heart attack or stroke, chances are they should take aspirin because the benefits for prevention will outweigh the potential for bad outcomes.
But how does someone like Fred, the slightly overweight 58-year-old we met last time, who is wondering whether he should take aspirin, determine his or her risk?
If you have known disease of your arteries (see below), you are automatically at high risk.
If you're a women under 50 or a man under 40 you are likely to be low risk unless you smoke or have diabetes.
Otherwise you need to use an online risk estimator to determine your risk.
People known to have problems with cholesterol in their arteries (atherosclerosis) should take aspirin or an alternative anti-blood clotting medication. If you have had a history of heart attack, angina, bypass surgery or a stent, this indicates problems with the arteries providing blood to the heart muscle. If you have had a stroke or a mini-stroke (transient ischemic attack), this means that your brain arteries (cerebral arteries) are damaged. These problems or damage to other arteries in the body indicates that you should also take aspirin or an alternative.
Except for smokers and those with diabetes, younger women (under 50) and men (under 40) are unlikely to benefit from aspirin.
If you're older, aspirin may or may not be beneficial. It depends on your future risk of having a heart attack or stroke. You can determine the chances of having problems in the next ten years using an online risk calculator (of the many available, I like this one from the American College of Cardiology). In addition to finding out whether aspirin is right for you, knowing this risk can be useful in treating high blood pressure and high cholesterol.
Let's use this calculator to figure out Fred's risk. To prepare for a doctor's visit to discuss aspirin, he had some blood tests performed. These showed a fasting blood glucose of 98, total cholesterol of 214, and high-density lipoprotein (HDL) of 44. His average home blood pressures are 138/86. He's on a blood pressure medication. And since his fasting blood sugar is under 126, we know he doesn't have diabetes.
Based on this information, we get back the number 11.4 percent from the calculator.
What does this mean? It indicates that in the next ten years, there's a 1 in 9 (11.4 percent) chance that Fred will have a stroke or heart attack in the next 10 years. While this number may not seem large, it should cause concern. By comparison, if Fred were 10 years younger and was a women, the risk would be only 2.4 percent.
Your blood pressure should be treated through drugs or health behavior changes to less than 130/80.
In the next piece, we will talk about some additional, needed steps before you start aspirin, including having a discussion with your health care provider. Calculating your risk, however, is an incredibly important step in taking care of your health. What's yours?
This is the second in a series of three blog posts on aspirin for prevention. The first covered the benefits and potential harms of aspirin, while the next blog will cover how you and your health care provider can use your calculated risk to make decisions about aspirin and other prevention activities.
Randall Stafford, MD, PhD, a professor of medicine and director of the Program on Prevention Outcomes and Practices, is a primary care internal medicine physician at Stanford. He is developing practical strategies to improve how physicians and consumers approach chronic disease treatment and prevention. Additional information about the preventive use of aspirin is available at AspirinProject.org.
This is the first in a series of three blog posts on aspirin for prevention. It clarifies the potential benefits and harms of aspirin use.


You know that cupcake that's just too cute to eat? Or the candle that's far too pretty to burn? Well, that's kind of how we feel about this adorable, limited edition Halloween bubble bar from LUSH — this delightful, tiny pumpkin is so precious, we'd hate to see him dissolve in our tub.
That being said, we eventually devoured the aforementioned cupcake — so, it's pretty safe to say that in the coming weeks, we'll be indulging in some decadent baths thanks to this cute little guy.
Despite appearances, Lush's Pumkin Bubble Bar — and the rest of his equally playful pals — aren't your standard Halloween-themed body products: The Lord of Misrule Bath Bomb is layered with notes of spicy black pepper oil and soothing patchouli. We can picture ourselves lounging in the tub (with a seasonally appropriate cocktail in hand, of course) already.
Lush Creatures of the Bath Pumkin Bubble Bar, $5.95, available at LUSH.


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Q: read a single line in php I have a file with 20 lines , with 3 numbers in each line... separated by spaces..
I just need to read 1 line at a time so that i can store those 3 number in an array... and use them in the code...the next time it should read the 2nd line and store in the array..and soon..how should i proceed ..
i have tried fgets
 $fh = fopen($argv[1], "r");
    while($i<=20)
    {
    $line = trim($fh);
    $str=explode($line);
    }

and this as well...
$i=1;
while($i<=20)
{
$lines = file($argv[1], FILE_SKIP_EMPTY_LINES | FILE_IGNORE_NEW_LINES);
foreach ($lines as $l){}

A: Use fgetcsv() - don't forget to set the delimiter to space.

A: <?php

function ReadLineNumber($file, $number)
{
    $handle = fopen($file, "r");
    $i = 0;
    while (fgets($handle) && $i < $number - 1)
        $i++;
    return fgets($handle);
}
?>

this example for Read single line from a big text file .try this

A: You can use fgets like this:
$fh = fopen($argv[1], "r");
if ($fh)
{
    while (($line = fgets($fh)) !== false)
    {
        // process the line read.
    }
}
else
{
    // error
}

// Close the handle
fclose($fh);


Long balls represent solution in many situations. Teams could pass long balls to transfer the play, pass behind defense line, and many other situations where on the ground passes could be intercepted or been intercepted many times during a game. Drills for such a pass could also be not plane.
Team in possession should keep the ball for set number of passes. 1 point scored when the ball successfully sent to the box in the middle. Another when the outside player successfully completes his long pass to the opponent. Then transition.
Defenders start the drill with mecium pressure. They still have to try to block the long balls. If they successfully win the ball, they should send the ball to their mate outside with a long ball. Hence, 1 point collected for defenders.
TacticalPedia_Project – 4. TRANSFER THE PLAY WITH LONG BALL.


text:
Screening News Update: Vaccines for Cannabis, OSHA Guidance, and COVID in our Furry Friends
EBI is proud to announce we are now part of Sterling
By Jennifer Gladstone
California teachers take a back seat to marijuana workers, new OSHA guidance for employers, and how COVID-19 is affecting our furry friends. It's all in today's EBI Screening News Update.
Putting Cannabis Before Classrooms
California has decided to put a good high ahead of high grades.
As parents across the country continue to grapple with the shortcomings of virtual school, California lawmakers have bowed to pressure from the cannabis lobby, and now those who grow and sell marijuana in the state will move ahead of teachers in the line for COVID-19 vaccines.
Not only are they cutting in front of teachers, but also grocery workers, and even law enforcement.
Originally, the lobbyists wanted cannabis workers to be included in Phase 1B which would lump them in with food and agricultural workers, law enforcement, teachers, and other essential workers. But for some reason, state officials moved them to Phase 1A with healthcare workers.
Even though marijuana is now legal for recreational use, those in the industry say they were considered "medical" for many years and say the state can't just rip the label off of them now.
Not everyone is on-board with this plan. Officials in Orange County and San Diego are not following the state guidelines and say they will turn marijuana workers away if they show up to get a shot because they are not yet eligible.
New OSHA COVID-19 Guidance
The Occupational Safety and Health Administration (OSHA) has updated guidance for employers when it comes to protecting their teams from COVID-19. "Protecting Workers: Guidance on Mitigating and Preventing the Spread of COVID-19 in the Workplace" is directed specifically at employers that are not in healthcare.
According to the guidance, all employers should implement a COVID-19 prevention plan, and these plans work best when both employees and any union representative are engaged in the process.
There are a lot of things that go into creating an effective plan, including, but not limited to:
Assigning a workplace coordinator to deal with all COVID-19 related issues.
Conducting a hazard assessment to identify any obvious hazards workers might encounter during their workday.
Adjusting workspaces to help limit the spread by doing things like implementing physical distancing in communal areas, requiring face coverings, improving ventilation, and creating a disinfection protocol.
Considering additional protections for those employees who might be at higher risk.
Training everyone in the new procedures and communicate all plans or changes clearly.
Making sure anyone who might be infected stays home and quarantines.
All of this is just guidance, not a requirement.
If you need help, EBI's Workplace Health & Safety solutions can help.
COVID Kitty
We spend most of our time talking about how COVID-19 is affecting humans, but there is new research about how it is hitting our furry friends!
Officials in Seoul, South Korea started offering free tests for pets this week, and on Monday they discovered their first case of coronavirus in a cat. The little guy's family all came down with the virus, then he started vomiting and became very lethargic.
The Centers for Disease Control and Prevention (CDC) says it's been very rare to find infected pets in the US, but those they have seen got it from being in close contact with their sick humans. There is no evidence that animals can play a significant role in spreading the virus to people, but there is research that shows cats can pass it on to other cats.
Last month two 11-week-old white tiger cubs died from the virus in Pakistan, a dog remains in quarantine in Hong Kong after testing positive, and in San Diego, several western lowland gorillas have recently made a full recovery.
Jennifer Gladstone
Jennifer Gladstone is a news anchor and journalist with more than 20 years of experience in front of the camera. She's worked in several markets, large and small, and has performed nearly every task needed in a newsroom. As EBI's Screening News Editor, she keeps EBI's customers and blog subscribers up to date on the latest screening news and legislative alerts affecting companies of all sizes.
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Fact Act Notice


Hey Marcellus, thanks for the great idea! I looked through our list of Areas and I did find some that might work for your purposes: Park and Lake are both currently available areas that you do not have turned on. Perhaps one of those could be used as identifiers for you as we look into the possibility of making Area a customizable field. Have a great day!
Since 'School'Dude deals with schools It would be nice if Picnic Area was available in the Area Category. Most schools have at least one picnic area. We have three, and I'm sure colleges and universities have more than one. The ability to add to the Area category would be even better.
We are an unique school utilizing farming and animals to work with kids with special needs. We have duck ponds, horse fields, goat fields, camel pastures, chicken coops, bird enclosures, an archery range, in other words a lot of areas that just don't fall conveniently under the areas that are provided in SchoolDude's Area drop down list. I'm guessing agricultural schools using SchoolDude would have the same issues.


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Is my tongue like a fire?
Is it a deadly poison?
We began LOOKING at the 3rd illustration, the tongue is like a fire.
Let's continue LOOKING at this illustration to understand the tongue's POWER to 'destroy'.
Oh Lord, we are hungry for Your Word of Truth. Help us see and hear Your Word to us today. Grant us the understanding we need to walk away and be transformed. Transform our tongues to be used for good, and not evil. Thank you.
Where does GODcha suggest we begin?
Now concentrate on James 3:5b-8.
What are the 4 Key points that James makes about the tongue being a fire?
There are 2 more points we need to LOOK at to understand why James equates the tongue with fire?
The tongue sets on fire the course of life.
What in the world is James' message?
These Key words are just a tap away.
Sets on fire, phlogízō; to cause a blaze, ignite, to inflame.
Grammar: 'sets on fire' is present active, meaning it is continuous.
Course of our life, trochós; a wheel, a circuit of physical effects:—course.
Most scholars agree that James was suggesting that all of life is connected like a wheel, and we can't keep things from spreading.
We LEARN: The tongue 1st stains our body, and then can damage our entire course of life and others.
The tongue not only touches you, but it touches everything you touch.
Our words spread to everyone in our life.
The tongue can stain and pollute and destroy a whole family, a whole group of people, a school, a church, a community.
THINK: A person's entire life can be injured and/or destroyed by the tongue.
Understand: We may confess the sins of our tongue, BUT the fire keeps spreading.
What sets the tongue on fire?
Hell, géenna of Hebrew origin; valley of (the son of) Hinnom; gehenna (or Ge-Hinnom), a valley of Jerusalem, used (figurative) as a name for the place (or state) of everlasting punishment:—hell. A noun meaning Gehenna, i.e. the place of punishment in hades or the world of the dead.
1. What do we learn from 2 Kings and Jeremiah about hell?
Note the context of 2 Kings 23: The worshipers of Moloch, M-O-L-O-C-H, worshipped a false idol by offering their children in a fire to be burned as human sacrifices.
2. What does Jesus tell us about hell in Matthew?
Note: Hell keeps enlarging itself according to Isaiah 5:14.
3. What do we learn about this place of eternal punishment from Mark?
We LEARN: Hell is the place of eternal punishment, created for Satan and his angels. Satan is associated with hell.
Understand: The tongue we have can be a tool used by Satan, to defile (stain) our entire body and others, coming from the pit of hell.
Is my tongue continuously set on fire by hell?
When has Satan used my tongue as a tool for his purposes?
1. What does James contrast?
Animals can be tamed, BUT no one can tame the tongue.
Note: James does NOT say the tongue can't be tamed, just that no one, man, can't tame the tongue.
2. Why can't man tame the tongue?
What do you understand about the tongue being full of deadly poison?
We see: Poison is under the lips.
We see: The tongue is a killer that spews out deadly poison.
What poison have I spewed from my lips?
3. Who can tame the tongue?
Only the Almighty! God can tame the tongue by His power.
Those with 'faith' — are new creatures in Christ, with new speech, (2Co 5:17).
The 'perfect man' — we are called to be perfect, (Mat 5:48).
'Keeping ourselves unstained from the world' — by being transformed by the renewing of our minds, (Rom 12:2).
The 'tongue like a bit/rudder' has power — those who believe have been given a new heart and the Spirit, the power, to direct our tongue, (Eze 36:26-27); (Act 1:8); Rom 8:11).
Understand: Because of all of the above and more, believers who are new creatures, with new heart's and God's power by His Spirit within can control the tongue!
The more we are transformed, and press forward to maturity, we will be able to direct our tongues the right way.
2. Defiles the entire body.
3. Sets on fire the course of life.
The tongue can stain and pollute and destroy us and others.
A tool used by Satan, coming from the pit of hell.
Is a Restless Evil and Deadly Poison.
CAN NOT be tamed by man!
Ponder and chew on all God is saying to you through His messenger James about our tongues.
Why don't you chat with God!
He loves you and promises to hear you.
Did you journal the 4 illustrations that James gave us about the tongue?
Note your discovery about the tongue being a fire, a restless evil, full of deadly poison.
OH FATHER, we come to you today thanking You for Your holy word. We thank you that it is a sure Word of Truth. Oh Father, may we truly commit not to let our tongues sin and be used in any evil way, defiling us or others. Oh, help us to understand how a person's entire life can be injured or destroyed by the tongue. May we be discerning before we speak and not allow our tongues to be a tool of the enemy for his purpose in destroying us and others. May we confess the sins of our tongue, and fires we have caused that may still be spreading. Forgive us for the poison we have spewed. We can't tame our restless tongues, but You can Father God! Help us to make an about face from tearing down and destroying, to building up! May we encourage, comfort, and strengthen ALL we are in contact with. You have given, we who believe, Your divine power to control our tongues. May we yield to You, Holy Spirit, speaking good, not evil. Oh Father, transform our tongues! We ask these things in Jesus name. Amen!
I am so proud of you! You did great today!
Next: we will LOOK at 'Blessing God and Cursing men' with the same tongue.


text:
Racist graffiti spray painted in Detroit's Cadillac Square Apartments
DETROIT (WJBK) - Residents found racist graffiti spray painted on their hallway walls Wednesday at a downtown Detroit apartment building.
"We all have to find out who done it because we don't want them putting poison in the world," said Calvin Conley, who lives at Cadillac Square Apartments. "I'm going to have to watch people in there because there is no telling what they might do."
Detroit police say they are confident they will find whomever is responsible for spreading these hateful messages because it is a relatively secure building, something Fox 2 discovered for ourselves as soon as we were invited into the lobby.
A person working for the management company told us he can't say anything about the graffiti -- just that they are working with police.
But those who passed along the pictures of the vandalism tell us it goes one step further.
Not only were there racial slurs spray painted on the walls inside the apartment complex in Detroit but they were also accompanied by a letter from the KKK.
Police say the letter was slipped under various doors of tenants living there.
"I say to the person that put the KKK stuff up there -- it ain't going to stop us. It ain't going to stop me from living in this building," Conley said.
Police asking anyone with information to come forward.


Any similar projects to Freedoom?
Are there any other freeware iwads that have the same function as freedoom? Eg replaceing all the copyrighted stuff from the doom Iwad and is compatible with pwads.
Harmony is a freeware IWAD as well, but just like HacX it doesn't allow proper PWAD support IIRC.
You mean still unfinished, unpolished, etc.?
Look for Zauberer and Blasphemer as was said earlier. By the way I worked on Freedoom-like project that supposed to be RDC's analogue to Freedoom. Well, it now planned as something standalone, that not connected with (Free)Doom in all ways. Well except used sourceport, which is GZDoom.
i dont care if they're unfinished. i just want to see some similer projects luke freedoom.. i know that theres this thing called "the peoples doom"
Page here is down, but the repo works.
If i had a PC these days, i'd ask you to let me take over. I definitely have interest AND free time.
I might still have the IWAD for the project on my hard drive too. It was nearly done being converted to all free placeholders if I remember right.


Old vine Amador Zinfandel that showcases brambly fruit with that spice that I love about wines from this area. Cracked blackpepper notes on the palate, with black cherry and raspberry in both aromatics and flavor profile with just a hint of wild herbs. Twist-off closure.


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