Winter is lousy for field work but it's a good time to curl up with a book and learn something, so in that spirit I've decided to (finally!) learn more about bird anatomy.
Yes, I've watched birds for decades but that doesn't mean I know the scientific names for the parts of a bird. During research on various blogs I've encountered many technical names, but what do they mean?
Maybe the names stump you, too. Why not make this a group project? So here's the first in a weekly series on bird anatomy.
What is a culmen? It sounds vaguely like… ummmm…. "culminate," a related word.
Answer: It's "the dorsal ridge of the bird's bill." For us laypeople, it's the top of the beak from the head to the tip, as shown by the green line.
I encountered "culmen" when I looked for the length of the pileated woodpecker's beak. The answer was "the male's culmen is 43-56 mm" so I had to look up two things: the meaning of culmen and the conversion from millimeters to inches.
The shape of the culmen is a useful field mark for identifying birds. Some bills (culmen) curve up as on American avocets, some are straight, and some curve down as on the long-billed curlew.
This is a wonderful idea. Thanks so much.
Very helpful. I've long intended to do something similar but never managed. Thank you for taking this on!
OK, Culmen. That's good. And 24 mm to an inch So that's about 2 inches of beak on a startling, beautiful bird.


Meooooooooooooooooowwwwwwwwwwwww !!! Kitty is ON SALE too... over HERE!!! ENJOY your Halloween... EAT LOTS OF CANDY!!!!
Very cute! Happy Halloween, my friend!
great painting and hope you are having a great day!!
very cute, did you pick a dog? I'm way behind sorry.


text:
L'edizione 1974-1975 della Coppa europea Liliana Ronchetti è stata la quarta della seconda competizione europea per club di pallacanestro femminile organizzata dalla FIBA Europe. Si è svolta tra il 14 ottobre 1974 al 2 aprile 1975. È dedicata da questa stagione a Liliana Ronchetti, cestista italiana la cui carriera è durata 26 anni, deceduta a causa del cancro proprio nel 1974.

Vi hanno partecipato trenta squadre. Il titolo è stato conquistato dallo Spartak Leningrado, in finale sul BC Levski Spartak.

Turno preliminare

Sedicesimi di finale

Ottavi di finale

Gruppi quarti di finale

Gruppo A

Gruppo B

Semifinali

Finali

Note

1975
Pallacanestro nel 1974
Pallacanestro nel 1975

redpajama_set_name: RedPajamaWikipedia


text:
Q: SQL JOIN EXPLANATION Can anyone explain what is happening here? The query uses the "IN" condition during the second left join instead of "ON" condition. What does "IN" condition do in joins?
SELECT
   *
FROM
   PlacementDetail_Temp PDT
   LEFT JOIN
      dbo.[Authorization] AUTH
      on AUTH.PlacementDetailID = PDT.PlacementDetailID
      and AUTH.PayorID = @PayorID
   LEFT JOIN
      dbo.Provider SP_as_PR
      on SP_as_PR.ProviderID in
      (
         Select
            PR.ProviderID
         from
            dbo.Provider PR
            INNER JOIN
               dbo.ProviderSponsor PS
               ON PR.ProviderID = PS.ProviderID
               and PS.SponsorID = AUTH.SponsorID
         where
            IsSponsor = 'True'
      )

A: As people said in the comments, the ON is a sub-query.
It looks particularly ugly as the conditions for the second left join don't have any direct relationship to the first table.
So the coder is asking for the provider table to be brought back with all providers in the table that are sponsors. This means that potentially there will be multiple matches for placement_detail, and therefore many duplicate rows.
I'd have expected to see something like
ON PDT.Provider_ID=SP_as_PR.Provider_ID AND SP_as_PR.Priovide_ID IN (...

A: The ON clause contains the condition which Provider rows to join to the Authorization rows. In your case this condition is an IN clause. IN clauses are usually not correlated, but yours is, which is not wrong, but it would be more typical to use EXISTS then. Moreover the Provider in the subquery is superfluous, which makes the clause even less readable.
What the query is trying to do is:
LEFT JOIN dbo.provider pr ON (pr.providerid, auth.sponsorid) IN
(
   SELECT providerid, sponsorid
   FROM dbo.providersponsor
   WHERE issponsor = 'true'
)

but SQL Server doesn't allow tuples in an IN clause as other DBMS do. With the shortened clause you see that we join all providers with their sponsors.
In case there are no duplicate provider/sponsor tuples in ProviderSponsor, you could just as well join the table along. (The IN or EXISTS clause only makes sense in order to avoid duplicates.)
SELECT *
FROM placementdetail_temp pdt
LEFT JOIN dbo.authorization auth ON auth.placementdetailid = pdt.placementdetailid
                                 AND auth.payorid = @payorid
LEFT JOIN dbo.providersponsor ps ON ps.sponsorid = auth.sponsorid AND ps.issponsor = 'True'
LEFT JOIN dbo.provider pr ON pr.ProviderID = ps.ProviderID;

(It is not clear from your query, whether IsSponsor resides in ProviderSponsor or Provider. In my queries I assume it to be in ProviderSponsor. If it is in Provider instead, move the condition where it belongs.)

redpajama_set_name: RedPajamaStackExchange


Lord Buddha Shakyamuni, Padmasambhava, the Greeks, Mayans, Jesus, and Mohammad have all praised the value of pilgrimage. In Buddhism, it is an excellent method of purification and illumination.
For Western Buddhists, pilgrimage is particularly important because not living in a Buddhist culture, we are in danger of developing a mere intellectual grasp of Dharma rather than absorbing it as a way of life leading to authentic illumination.
Since 2009, the Foundation has offered annual pilgrimages to the sacred sites of the Nyingma and the life story of Yeshe Tsogyal in Central Tibet. In 2016, we expanded our reach to include Eastern Tibet (Kham, Amdo & Golok).
Sangha Journeys publishes a newsletter and shares media on Facebook, Twitter and Instagram.


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With a fourth solo album having just dropped and his 50th birthday celebrations behind him, John Grant kicked off the UK leg of his latest tour in style at The Brighton Dome. John arrived at The Prince Regent's former stable block from Iceland buoyed by the positive reception to his latest creation and the excited anticipation of the sell-out crowd. He and his band (including a very special percussionist!) were clearly very happy to be back in Brighton at the start of their tour, a decision John explained as "good routing".
Grant's latest album 'Love Is Magic' took centre stage for much of the night with eight out the ten tracks from the album being showcased throughout the nineteen track set. After walking on-stage to enthusiastic applause, JG started the evening with theatrical aplomb as he set about 'Tempest'. His vocals were immediately captivating and the reproduction of the electro-infused soundtrack was astonishingly good. The slower balladic notes gave way to his latest album's title track as the more upbeat, almost pop tones and sing-a-long chorus of 'Love Is Magic' kicked in.
The third of John's songs was a very early set highlight. His previous album's masterpiece 'Grey Tickles, Black Pressure' saw John sat at the keys and in fine voice as he set about delivering a brilliant rendition of the track. Hearing the song performed live gave it even more gravitas and listening to him sing 'and I'm supposed to believe that there's some guy who'll take the pain away, there are children who have cancer, so all bets are off, I can't compete with that' was devastatingly effective. Grant then lightened the mood with tales of riding 130mph coasters in the heat of Ohio before breaking into the ever more threatening musings of 'Global Warming'.
Three more tracks from 'Love Is Magic'; 'Smug C**t' (mugs available to buy at the merch stand), a very lively 'Preppy Boy' and a polarized, almost schizophrenic run-through befitting of album opener 'Metamorphosis'; showcased the quality in JG's newest material. All of his latest work slotted into the set seamlessly and complemented a back catalogue of songs that have such a broad depth of range and imagination that you can't help but be astounded by the creativity alone.
Mid-set John treated us to a pumped up take on 'Pale Green Ghosts' fuelled by electronic wizardry and backed by some symbiotic lighting before he set about another stand-out performance. The epic 'Glacier' once again gave cause to enjoy Grant's vocal in all its glory. His delivery was mesmerising as he stood under a single spotlight and sang faultlessly to the piano score before a cacophonous crescendo brought the track to a close (ah, and what of that 'special' percussionist? Well, helping to raise the roof here, and throughout, was the lauded, some would say quite legendary, drummer Budgie!). 'Queen Of Denmark' was equally impressive and gave rise to the biggest crowd participation of the evening as everyone joined in to sing out the final lines.
Grant returned to his new album to close out the main set. Latest single 'He's Got His Mother's Hips' reminded us of John's ability to communicate wry, comic observations before 'Is He Strange?' brought to the fore his penchant for magnificent melancholy. He and his band took a brief break before returning, without even fixing his make-up, for a five set encore that included crowd favourites 'GMF', a brilliant 'Black Belt', 'Marz' and finally a dueted alternating keyboard performance of the tender 'Caramel'.
"Goodnight, we love you all", said Grant as the crowd reciprocated their love with lavish applause. John and his band took a bow with he and Budgie having the broadest of smiles; clearly they, like the packed crowd before them, had very much enjoyed their first UK gig of the tour.


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text:
James Sampson may refer to:
 James Sampson (physician) (1789–1861), Irish-born physician and politician in Upper Canada
 Jum Sampson (c. 1876–?), Australian rugby player


Haunted Halloween Gift · Horseless Headless Horsemann (Silas Mann) · "Haunted Fortress 2"
Localized versions of this template (e.g. Template:Scream Fortress Nav/ru) are not necessary. Add your translations directly to this template by editing it.
This page was last modified on 18 April 2019, at 20:53.


I'm not much of a reader, which I recognize you'll see as either a lie, or just plain bizarre. Despite my many hours of not reading, I obviously can read, and this is a trait that I take for granted. It wasn't hard for me as a child to make the connection between spoken words, which I already knew, and writing skills. Of course that's the alphabet, and of course that string of letters ultimately makes that sound, and carries that semantic meaning. Even if it didn't come so easily for you—perhaps you were more into numbers—I bet you didn't struggle all that much. People in developing countries are more likely to struggle to learn to read, but it's nothing compared to the way thing were just centuries ago. Literacy was not all that common. It was reserved for noblemen, and often just men in general. Not only were educational opportunities hard to come by, and society looked down upon certain peoples learning certain skills, but there was also little point. They completed their menial labor, and that was all that was required of them. But people are seeing now the value in being able to read, regardless of one's station, and that is something to be celebrated. But that's not to say we have reached some goal. There are still tens of millions of adults, in this country alone, who are considered illiterate. They are easily forgotten, as education tends to focus on children. Please note that simply knowing the alphabet does not mean you count as literate. The threshold is formulated by a group of academics smarter than me that you can research on your own. We still have a long way to go, but I did want to take a minute to show that progress is possible, and is happening.


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text:
TAGS: Abjad; Disconnected letters of the Quran; Interfaith dialogue; Islam; Lawh-i-Ayiy-i-Nur (Tablet of the Light Verse); Light verse
Tablet of the 'Light Verse' (Lawh-i-Áyiy-i-Núr), also known as Commentary on the Disconnected Letters:
by Stephen Lambden
The forty or more page wholly Arabic mid-Iraq period (? c. 1857-8?) tablet of Mírzá Husayn `Alí Bahá'-Alláh (1917-1892 CE) known as the Lawh-i ayah-yi nur ("Tablet about the Light Verse [Q. 24:35] ") in various sources is also entitled Tafsír [lawh-i] Hurúfát al-muqatt`ah ("Commentary [Tablet] on the Isolated Letters"). This since it (among other things) contains a detailed non-literal exegesis of both the well-known and much commented upon qur'anic Light Verse [= Q. 24:35] and select al-Hurúfát al-muqatt`at (loosely, `isolated letters'). It was written in reply to questions posed by the early Bábí-believer and Bahá'í martyr [Hajji] Áqá Mírzá [Aqa] Rikab-Saz Shírázi — about whom relatively little seems to be known. He was presumably a trader in saddlery / riding equipment (?) and is known to have been much occupied with copying and studying Bábí-Bahá'í scripture — despite illness in his later years. It was in the context of clerical and local governmental anti-Bahá'í activity that a fatwa for his death was issued by the Shírázi mujtahid Shaykh Husayn-i Nazim — stigmatized as al-Zalim (`The Tryant') by Bahá'-Alláh. He was put to death in Shíráz in 1288/1871 along with Mashadi Muhammad Nabíl and Mashadi [Rafi`] Ja`far-i Khayyat (see Mazandarani, ZH VI:857-9; Ishraq Khavari, Ganj, 21-2; GPB:200).
To date, the text of the Lawh-i Hurúfát has neither been befittingly published (no critical edition exists) nor authoritatively translated by Bahá'í agencies. A complete though wholly inadequate printing of the Arabic exists in volume 4 (pages 49-86) of Ishraq Khavrari's compilation of Bahá'í scripture entitled Ma'idih-yi asmani — the mss source on which this printing is based is not indicated (cf. also the partial printing in Ganj, 46-49). Three further manuscript texts are known to the present writer including (at least) one (Haifa supplied) in the hand of Bahá'-Alláh's important amanuensis Zayn al-Muqarrabin — this is not to say that the following provisional translation is based upon a critical edition; there being probable errors in all mss seen.
Bahá'u'lláh himself in various Tablets has made occasional reference to the Lawh-i Hurúfát. In, for example, the Arabic 1868 Lawh-i Ra'ís ("Tablet of the Leader" = Mehmed Emin `Alí Páshá [1815-1871]) it is written:
"We, verily, have clarified all that We have mentioned in the Tablets which We revealed when we made reply to the one who asked about the disconnected letters (al-Hurúfát al-muqatta`at) of the Furqan (= Qura'n). Refer ye thereto that ye may be illumnined in the light of what hath been sent down from the heavenly realm of God (jabart Alláh), the Mighty, the Praised One." (MAM:[87-102]100)
And in another Persian Tablet we read,
"And additionally thou hast enquired about the disconnected letters (Hurúfát-i muqatta`at). During the day of the sojurn in `Iraq unnumbered [scriptural] traces respecting these matters (maqmat) were sent down a few of which have sent [communicated]..." (cited Mazandarn, AA., 3:90)
Very brief notices have been given the Tablet by Shoghi Effendi (GPB: 140) and a few other Bahá'í writers; including Fadil-i Mazandarani (Asrár.. 3:90-9X), Ishrq Khavari, Ganj: 21-2, 45-49 = trans. Habb Taherzadeh The Bahá'í World XIV [1963-8] 627) and Adib Taherzadeh RB I:125-128). Details of the Sitz im Leben (`setting in life'; circumstances of composition) are not supplied in the texts of any manuscripts known to the present writer. Some details can be gleaned from an examination of the text itself. Áqá Mírzá Áqá is the main addressee ("O my brother" LII:6 etc). Other pericopes [paragraphs] are also addressed to:
the "concourse of lovers" = Bábí believers + mystics..
"O concourse of the Bayn" X4
"O people!.." X several
"O concourse of the Criterion" (=Qur'an) = Muslims.
"O Assemblage occupied with the Alchemy [Divine Artistry] (mala' al- san`a)!
Within the Lawh-i Hurúfát Bahá'-Alláh refers to this Tablet as divine revelation:
" .. Hearken then unto what is revealed (W-H-Y) unto thee in this blessed [Sinaitic type] Spot (buq`a[t] al-mubarkah) from this all-eternal [Sinatic] Tree [Bush] (al-shajarat al-sarmadiyya) which is not consumed by Fire (ma qabasa `anha al-nar) [cf. Exodus 3:2b?] [6] Unto this do none draw nigh except such as circumambulate about its domain and, with His consent, sacrifice themselves in His path thereafter rendering thanks."
Following a 4-5 page cosmologically and mystico-alphabetically oriented prolegomenon, the person who communicated Áqá Mírzá Áqá [Rikab-Saz]'s letter to Bahá'-Alláh (possibly Áqá Mírzá Áqá himself ?) is mentioned allusively by means of the phrase harf al-qaf (= "The [Arabic letter] "q" [qaf ]).
"[1] We received a communication [Kitáb letter] from [through?] the letter "Q" (min harf al-Qaf) who had journeyed from his self and emigrated unto God, the Protector, the Self-Subsisting. [2] He attained unto the regions of holiness and entered the Egypt of certitude (misr al- Íqán) in a region [`locale' maqam) wherein the Fire of God (nar Alláh) blazed up beyond the veils of Light and in which the Luminary of Singleness (siraj al- ahadiyya) was ignited in a mighty, concealed Lamp [cf. Q. 24:35]. [3] Thus are those to be preferred who have left their homes for the love of God above those who failed to turn towards the precincts of holiness in the City which those who are nigh unto God have circumambulated. [4] In his letter there was enquiry about mysteries (Asrár) which none among the creatures hath anticipated; the veil on the face of which none among humankind hath drawn aside and which hath not been comprehended by the mystic knowers..." (Ma'idih, 4:52 etc see posting 1). The implication seems to be that someone had travelled to Iraq (Baghdad?), the "Egypt of certitude" (misr al- Íqán; the abode of the "True Joseph" = Bahá'-Alláh) and attained the presence of Bahá'-Alláh, "a mighty, concealed Lamp (misbah `izz masr??)." A "letter" (Kitáb) was delivered enquiring about various arcane mysteries which had long remained undivulged. The Lawh-i Hurúfát is, in the light of human capacity and the dictates of wisdom, a disclosure or resolution of these long-secreted "mysteries" (Asrár); mysteries pertaining that is, to 1) the qur'anic `Light verse' (Q. 24:35), 2) the isolated [disconnected] letters (al-Hurúfát al-muqatta`ah) A.L.M. (Alif. Lam, Mim) in the Súrat al- baqara ("The Sura of the Cow" 2:1) and various alchemical processes such as the secret of the production of gold. The major and minor themes of the Lawh-i Hurúfát are all central concerns of theoretical and practical mysticism......
The Lawh-i Hurúfát .. begins with a qabbalistic-cosmological exposition of the creation of the letters of the alphabet (Hurúfát) in pre-eternity; the coming to be of the archetypes of the letters of the Arabic alphabet in terms of the emergence of the "Primordial Point" (al-nuqa al-awwaliyya) and the letter "A" (al-Alíf). Then, following a few paragraphs on the purpose of creation and the exalted status of the Báb and leading Bábís, Bahá'-Alláh dwells on the theme of continuing divine guidance.
The rest of the Lawh-i Hurúfát, though there are a number of significant digressions, largely consists of replies to (Rikab Saz's) two (or three?) questions about:
The mysteries of a "Light verse" (ayah-yi nur):
".. Then know thou that that which thou hast asked concerning the "Light Verse" [Qur'an 24:35] which was sent down upon Muhammad..."
This section is basically an esoteric exegesis of Qur'n 24:35 (cf. 14:5 which is partly rewritten or paraphrased by Bahá'-Alláh). The mention in Qur'an 14:5 of "the light" (al-Núr) and the "days of God" (ayyam Alláh) doubtless led Bahá'-Alláh to take this verse as a prophecy of the future advent of Muhammad (4-5 pages; Ma'idih 4:53-57) around whom the non-literal exegesis revolves.
On the isolated, detached or disconneted letters Alif. Lam. Mim (Qur'an 2:1), etc; their qabbalistic-cosmological, chronological, eschatological and other significances.
The secrets of the alchemical production of "gold" along with notice that concern with "gold" and "silver" only increases poverty!
Among the important though minor secondary themes of the Tablet one may note:
the state of the Bábís and the condition of Bahá'-Alláh.
The mi`raj of the believer.
The secret of `ilm al-jafr (lit. [loosely] "letter mysticism"; "qabbalistic divination"; "occult prognostication" "number-letter esotericism".
[The Jabirean theory of the balances-natures.
Eschatology and the question of the "Seal of the Prophets" ...


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text:
Kim was so well loved by all
A POPULAR teacher and mum-of-three was killed in the motorway crash which also claimed the lives of two Huddersfield men.
Andrew Hirst
Kim Sumner died after a car with five Huddersfield people in it careered off the M20 in Kent, leaving three dead and two badly hurt.
Kent Police have not named either of the men who lost their lives in the tragedy in the early hours of Saturday morning.
Mrs Sumner, who recently turned 51, lived in Meltham after moving from Scapegoat Hill, and leaves three daughters, who are all university students.
She was the special educational needs co-ordinator at The Brooksbank School in Elland and had been working there for six years.
Brooksbank headteacher Mrs Jeanne Watson said: "Kim was a wonderful member of staff, respected and loved by the entire school community.
"News of the tragedy was given to staff and students on Monday. We will be holding commemorative assemblies next week to celebrate Kim's work and achievements here. Her death is a huge blow and she will be greatly missed by all of us.''
Mrs Sumner used to teach at Colne Valley High School, again helping pupils with special educational needs..
She was also a member of the Huddersfield Teachers' Netball Club for many years.
Mrs Sumner remarried last March. Before she remarried she was known as Kim Griffiths.
She had lots of friends and loved to go skiing.
The tragedy happened as the five friends were returning from a half-term holiday skiing trip on the continent.
Two women travelling in the car were hurt, but their injuries are not life-threatening
The five were in a Ford Focus hatchback car that careered off the London-bound carriageway between junctions 1 and 2 close to the M25.
No other vehicle was involved in the crash and the car ended up in a field.
The tragedy happened at 4.50am on Saturday morning and the crash scene was next to a small village called West Kingsdown and close to London Golf Club.
The London-bound carriageway was closed between junction 3, the M26 junction, and junction 1, the M25 junction at Swanley, for about five hours causing long tailbacks. It re-opened at 10.15am after police accident investigation experts had finished working at the scene.
Scapegoat Hill


Chandler Lewis grew up in Western Pennsylvania and attended school in Buffalo, New York. His poems have appeared in Prick of the Spindle, Shampoo, Onedit, Zafusy, whyarewenotinparadise?, Tool a Magazine, and Dance to Death. He is a public school English teacher.
Natalie Lyalin is the author of Pink and Hot Pink Habitat (Coconut Books, 2009) and the chapbook, Try a Little Time Travel (Ugly Duckling Presse, 2010). She is the co-founder and co-editor of GlitterPony Magazine and Agnes Fox Press. She lives in Philadelphia and teaches at the University of the Arts.
Jan Michellardi is a writer and photographer from Manila, Philippines. She is a full-time vagabond who curates the analog photography archive, We Might Be Young, in her spare time.
Desmond Kon Zhicheng-Mingde has recent or forthcoming work in Copper Nickel, Fence, Four and Twenty, Floorboard Review, The Legendary, and REM Magazine. Trained in publishing at Standford, with a theology masters in world religions from Harvard and fine arts masters in creative writing from Notre Dame, he has edited more than ten books and co-produced three audio books, several pro bono for non-profit organizations. A recipient of the Singapore Internationale Grant and Dr. Hiew Siew Nam Academic Award, Desmond also works with clay; his commemorative pieces are housed in museums and private collections in India, the Netherlands, the United Kingdom, and the United States.
Dalenna Moser is an MFA candidate at Chatham University. Her poems have appeared in Grey Sparrow Journal, Coal Hill Review, and Weave Magazine.


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ASK FATHER: Why on earth did they start offering Mass "facing the people"?
Posted on 21 February 2017 by Fr. John Zuhlsdorf
From a reader…
QUAERITUR:
When I first started attending the TLM, I really struggled with Mass celebrated ad Orientem. However, the more I attended the TLM and Mass according to the Missal of Divine Worship (aka, Anglican Use), which in its early days even had the odd OF Mass celebrated ad Orientem, the more I got used to it.
Now I can't stand Mass celebrated facing the people. It makes me feel very uncomfortable watching the priest, especially during those intimate moments such as the consecration (which our former FSSP priest told us is a type of consummation for the priest who is most especially acting in persona Christi at that moment, hence why the prayers are said in the first person narration, and that in the seminary, they are taught to "embrace the altar" when they lean forward. For that same reason), and when they receive communion.
I don't want to see these things. These are very personal moments between the priest acting in persona Christi and God. They should be kept private and, dare I say, veiled from public eye. (There was a reason why nuns used to cover their faces with their face veil after receiving communion.) Now I spend most of my time at Masses celebrated versus populum with my eyes closed or staring at the floor so I don't have to watch the priest.
I see no real value in Mass celebrated versus populum. Why on earth did they feel it necessary or even salutary to start offering Mass facing the people? I don't like it. I wish it to go away sooner rather than later.
I think there are several factors for why the altars got turned around.
Before launching in, the great liturgical expert Klaus Gamber thought that turning altars around did more damage to Catholic identity than anything else after the Council. Also, I am leaving aside the blah blah that everyone has to add: "we have to admit that either way of saying Mass is okeydokey". No. Both ways are legal and rubrical in both the Ordinary and the Extraordinary Form, but they are not "equal". I'm not going to make any arguments for Mass versus populum here.
Reams of paper could be offered for each of these following points, so I'll be telegraphic. Also, I'll give you just a few.
First, there was a false "archaeologizing" going on at the end of the Liturgical Movement, the fruits of which were mixed. Some thought that if was done a certain way in ancient times, it was therefore "pristine" and, therefore, "better". The problem with that is that Church matured and learned and changed according to her deeper insights. Also, the liturgical "experts" adhering like archaeologists to the pristine often got it wrong. They were wrong that in the ancient Church Mass was versus populum. Also, when it was shown that they were wrong, some abjured their false notions (such as the great Josef Jungmann), others, dishonestly, didn't. Moreover, because the liberal iconclasts controlled the publishing back then, they didn't allow the dissemination of arguments and opinions that clashed with their own progressivist agenda.
Second, there was a over-optimistic anthropocentrism sweeping the Church in the early days after the Council, just as it swept into the Council itself. Gaudium et spes is an example of this naive optimism. That document was criticized early on by the young Joseph Ratzinger who, in his commentaries on the Council documents, pointed out that a few paragraphs (which had been worked on by Karol Woytyla, brought to the constitution some saving Christocentrism to counterbalance its overly-optimistic anthropocentric leanings. In the sphere of worship, many liturgists made worship less about God and transcendence and more about immanence and about how wonderful we are. Worship became celebrations of ourselves. So, why shouldn't we look at each other?
Also, the notions of Karl Rahner were much in vogue: sacraments celebrate prexisting realities. So, the enclosed circle, as Ratzinger called in in The Spirit of the Liturgy (UK HERE), is a good posture. Why open outward when what we want is already here. This was devastating also for architecture, as my friend Fr. Michael Lang of the London Oratory has explained.
There are other factors as well, but I'll cut to the final, hardest one.
If everything is made immediate and "understandable", and if all the hard elements are reduced to the lowest (easy) common denominator, and it everyone is turned in on themselves, distractions multiply and people don't have to deal with their fear of death. Making Mass constantly easier by exposing every little thing and making everything audible wars against our stillness. Immediacy is an obstacle to the apophatic experience we need. Constant facial expression, loud voices, etc, reduces the opportunity for an encounter with Mystery to zero. I think that some people who imposed the changes (which the Council Fathers did NOT mandate) truly understood this and… they imposed them anyway… on purpose. The time of the changes was also the time of the sexual revolution. Holy Church was the only thing that could stand in the way of the descent into general immorality. And the most power means of Social Communication that the Church possesses is sacred liturgical worship, especially the Mass. The Mass had to be brought down in order to facilitate "liberation".
Those are a few fast thoughts on a really complicated subject.
This entry was posted in "How To..." - Practical Notes, HONORED GUESTS, Turn Towards The Lord and tagged ad orientem. Bookmark the permalink.
34 Responses to ASK FATHER: Why on earth did they start offering Mass "facing the people"?
asburyfox says:
Facing the people is only legal in the Novus Ordo Mass. Not legal in the TLM. [Wrong.]
Tom A. says:
The herertic Cranmer turned the altars around since they wanted to destroy the idea of mass as sacrifice and instill the idea of mass as supper. So the altar became a table and meals are ate around a table not facing an altar.
I was in my twenties during the time of the changes. I never understood them, I never liked them, and I had to force-convince myself to accept them: they must be good, I used to reason, since the Magisterium is behind these things. Still, I used to cringe inwardly with every change and after all these years the cringing is still there. But I no longer care. It is like when your team loses the game and you're walking away and the winners are touting you on the way out and you just wave your arm at them without even looking back. Pretty soon, we'll be all gone, my generation, those Catholics who still remember the pre-Novus Ordo days. Then, if anyone will wonder how it used to be, they will have to "research" the subject because there will be no one left who remembers.
Father G says:
@asburyfox,
You are incorrect. It is legal to offer the TLM facing the people.
Read this: http://www.ccwatershed.org/blog/2014/apr/7/1962-missal-allowed-mass-versus-populum/
Uxixu says:
Tom A underscores my thoughts on it. Much as with the vernacular, some of use even seems appropriate for the propers and variable parts of the Mass, but requiring it as a matter of dogma is something only the most notorious heretics have done… and most unfortunately my territorial pastor who has said things like "they won't understand Latin."
Cranmer and Luther, however, both quite deliberately wanted to make the point that without Sacrifice, there is no need for a sacrificial priesthood. If it's just a meal, after all, a good host should speak facing his guests and in a language they understand. If one is trying to offer a worthy Sacrifice to the King of Kings, it's entirely different, of course.
jfk03 says:
I converted to the Catholic faith at age 19, in 1961. The changes came during the mid- to late 60's. I found them a wrenching experience. I dropped out ( I am ashamed to say) for 20 years. I was too immature to stay and fight. What I remember was the abruptness of the changes. The most disturbing to me was the flipping of the altar.
Fr. Andrew says:
To your Rahner point, if you watch the Oscar nominated "Arrival," it serves as a wonderful analogical argument for the transformative aspect of liturgy rather than the exaltation of accessibility. We must encounter the heavenly liturgy to be transformed by it.
mepoindexter says:
I'm not a liturgist, I'm just Johnny lunchbucket Catholic sitting in a pew. I tried to make sense of the NO, I really really did and I tried hard. Just from a "common sense" point of view I should have been able to make sense of it all based on what I was taught the reality of the Mass is and what I was actually seeing. It just. Didn't. Happen.
For the year of Mercy we had last year I told God I wasn't going to get frustrated about it for 1 full year and then after that I could worry all I want. It's His Mass, it's not my Mass. It's His Church, it's not my Church.
Near the end of the YoM, like a strike of lightning, like a solid kick to the back of the head, the Holy Spirit "moved me" to a nearby TLM society.
It was not something I asked for. Its not like I had never been to the TLM before, but rarely in my life have I had such a remarkable answer to a prayer.
kurtmasur says:
I wonder if there was any sort of catechesis in the months leading to the implementation of the Novus Ordo in Advent of 1969 in order to prepare the faithful for the drastic changes that were to come? I suppose the changes into the Novus Ordo was sudden rather than gradual…or am I wrong? I ask in light of the fact that it is recommended to first catechize the faithful before making any changes going into ad orientem at their parish, for example.
tjb says:
"They were wrong that in the ancient Church Mass was versus populum"
Could you point me to some further literature regarding this point? I was under the impression that in the early Church there were some versus populum Masses. (I never agreed for a second that we should go back to such a thing given that, as you pointed out, the Church learned and matured and why in the world would we go back to a less-mature, less developed theology?
But you are saying that Masses actually weren't verses populum in ancient times? I would love to read more about that. Thanks
Charles E Flynn says:
22 February 2017 at 12:06 AM
@kurtmasur,
The date of the transition was November 29, 1964, according to the article at https://adoremus.org/2010/02/15/The-Day-the-Mass-Changed/ .
For some months prior to the transition, there were sermons devoted to what was called at the time the "new mass". For a while, in my parish in Rhode Island, the Sunday morning masses alternated between English and Latin, with the Latin masses becoming less numerous over a period of a few months. It was acknowledged that many older people would never fully accept "the changes", but people apparently comforted themselves with the fact that the sufferings of the elderly would not last long.
I was an altar boy at the time, and presumably because I was considered to be relatively responsible and lived within a ten-minute walk of the church, I had to make several trips on some Sunday mornings to prepare the altar for whichever mass was going to be said, a duty I shared with a few other altar boys.
The entire project was "sold" to the people in the pews as "new and improved", as if we were making the transition from black-and-white TV to color TV.
My years as an altar boy were mostly the ones in which I was attending a public junior high school. I burned my bridges to the public school system when I informed the principal that friends of mine were entering the men's room with a teacher, and leaving $5 richer, at a time when my weekly allowance was 25 cents. I applied for admission to Saint Raphael Academy, and was told three years later that I barely got in. At Saint Raphael's, we had a "rock mass" in the gymnasium, complete with electric guitar. The same Christian Brother who used to try to catch my eye and the eye of a few of my friends did his "eye rolling routine" during the "rock mass". He taught math, and he had taste. After the "rock mass", the principal (another Christian Brother) announced on the intercom that a neighbor had called to complain about "the noise" coming from the gymnasium.
Some months later, we were all assembled in the gymnasium again, and were told that the principal had eloped in Las Vegas with the head of the ladies' auxiliary, and that we would not be seeing him again. We were assured that the school would go on, which it did, taking pride in requiring the reading and discussion of those books that were banned in the local public school system, such as "Brave New World" and "1984". Our English teacher went on to become the head of the Christian Brothers in New England.
In college, I witnessed a clown mass, a large pseudo-puppet mass, the substitution of readings from "Winnie the Pooh" for Matthew, Mark, Luke, and John, and at one midnight mass, the public manipulation by a flagrantly effeminate priest of a young couple into receiving the Eucharist, when they did not intend to receive. The priest went down to the couple's pew, asked them why they did not intend to receive, and when given an answer the congregation could not hear, replied "Oh, that. Open up." I thought to myself, "I will be back when these people (the hierarchy) figure out what they are peddling" and became a lapsed Catholic for the next seventeen years.
At least the priest did fire the "liturgist" who had made the "Winnie the Pooh" substitution.
22 February 2017 at 1:30 AM
I so understand the enquirer. I look at the floor, too.
I'm a former Lutheran. I used to love the swish and ripple the minister's vestments made when he, from standing at the altar with his back to us, turned 90 degrees, took a few steps and turned back to the altar at the Gospel end. And then turned toward us.
I was completely mystified when I started attending Mass. There was none of the above. The priest was (and is) behind the altar and looks at us. Our parish priest loves this arrangement, he even used to wink at my unruly son when he (said son) was squirming and rolling on the floor. My son loved it, but it is not what I want.
Then the Lutherans here, who closely follow Catholic things, started having altars away from the wall, and called them 'peoples' altars'. So now even the Lutheran laity have to endure this silliness.
The OF Masses here are very reverent, no funny business like the ones reported by American readers here, ever, but how I wish we could have the EF!
Lucas Whittaker says:
Hoc mihi magno dolori est. Thus I will limit my comment to an expression of appreciation to the person who sent the "QUAERITUR", writing that the "intimate moment [of] the consecration . . . is a type of consummation for the priest who is most especially acting 'in persona Christi' at that moment . . . [A]nd that, in the seminary, they are taught to 'embrace the altar' when they lean forward . . . [as well as] when they receive communion.
"Lean forward" is expressed variously in the rubrics, but nowhere more fitting to what the Questioner shares with us than: "Profunde inclinatus, junctis manibus et super Altare positis . . ." After all, the altar represents Christ, the Rock.
As then Cardinal Ratzinger wrote, we should be a collective force turned toward the coming of the Lord. I pray that what is obvious to many will leave the realm of the juridical and enter into an honest discerning of the essential character of the sacrifice of the Mass and the Parousia of Jesus in the Eucharist (again: I lean on Scott Hahn's teaching when I speak about the Eucharist at Mass as Parousia).
cwillia1 says:
When mass is served versus populum, I close my eyes and lower my head.
susangillett1@gmail.com says:
Wasn't that about the time some of our Priests started telling jokes and personalizing their comments to the congregations during the MASS?!!! I always felt our Mass was no place for personal EGOS.
Denis Crnkovic says:
Andrew, et al.:
My grandmother, an emigrant from Croatia who knew three languages and who was in her seventies when these changes came about, had no problem with the vernacular English in the Mass. "Only, I just don't like it when the priest turns his back on the tabernacle," she answered when I asked her if she liked the "new Mass." How could one not agree with that simple observation.
Those of us who remember the "old Mass," who were altar boys (who struggled to memorize the Suscipiat), who learned at a young age to set up their St Andrew's hand missal with all the ribbons in the right place (why were there never enough ribbons for the Rogation Days?), who thus participated in daily Mass, who learned the intricate details of serving at funerals and weddings, who answered the phone call from Fr X at 5.20 in the morning on holy days ("Come down to the Church, we need an altar boy for the 5.30 Mass"), who insisted on reading the prayers from the left page of the Missal, who naively but courageously tried to understand the Latin texts at the age of seven, who knew how to bow when holding a lighted candle, who could anticipate how much wine any priest would want poured into the chalice, who…
… who could never understand why the beauty of the Mass was suddenly chucked in favour of Protestant hymns and insipid language…
Those of us who lived through this have had to carry the cross of banality for half a century. It has never been easy for me to go to NO Mass. Yet, the Mass is still the Mass, and Holy Communion is still Holy Communion, as mepointdexter has pointed out. And so I go for the inevitable grace and bring my dog-eared and foxed St Andrew's Missal with me and pray the prayers of the ancient rites while others "watch the show at the table," raise their arms in the orans and shake each others' hands while Jesus lies on the paten on the altar waiting to be crucified.
BillRedic says:
In response to kurtmasur's comments: here are some excerpts from a history booklet (about the Latin Mass movement in Pittsburgh, PA) that I wrote in 1999:
Evidence exists that greater resistance to the new Mass was expected by those implementing it. Literature distributed in some Pittsburgh parishes in anticipation of the Novus Ordo Missæ warned readers that "Despite the care that was lavished on these new texts, we know that bickering, bitter debate, anger, even open street fighting" were to be expected, before scolding them for "an indefensible attitude of fear and resistance."…
In reality, the Roman rite of Mass had already been altered, slowly and incrementally, over the preceding six years. This new Missal of Paul VI was just the latest in a seemingly unending series of visible changes in the Roman Catholic Church… The Mass, as it was offered in the typical Pittsburgh parish on the last Sunday before the Novus Ordo Missæ was imposed, was already
– completely in English
– offered on a table altar facing the people
– with a novel Eucharistic Prayer replacing the venerable Roman Canon of 1,300 years' tradition
– with the addition of the Prayer of the Faithful and lay lectors
– without the Prayers at the Foot of the Altar or the Last Gospel
– and with Holy Communion received by standing in line.
(The entire booklet is available online here: http://stjohnxxiiiparish.org/history/ )
mschu528 says:
@tjb
In The Spirit of the Liturgy, Benedict XVI discusses the orientation of early Christian worship at some length, expounding on the work of Louis Bouyer, a French Lutheran minister whose studies of early Christianity led him to the One Holy Catholic and Apostolic Church, and he became an Oratorian priest.
Benedict XVI and Bouyer both view early Christian worship in light of continuity with pre-Christian Jewish worship. During the era of the Temple, Jews — regardless of where they might be — faced towards the Holy of Holies in the Temple when they prayed. After the destruction of the Temple, Jews in the synogogues would still face towards Jerusalem, towards where the Temple had stood, to pray.
They both also discuss the concept of the Mass as a meal; as a re-creation of the Last Supper. But, as Bouyer points out (and Benedict concurs), a formal meal in the Middle East at the time of Christ would have the host as well as his guests on the same side of a C- or horseshoe-shaped table, the other side remaining clear for the servants to serve the food.
They both ponder the example of St Peter's Basilica, where the altar is located in such a place that it would be a practical impossibility to celebrate Mass ad Orientem (as we now think of it). This unusual example is to keep the celebrant (of course, this is often the Pope) as close to the bodily remains of St Peter as possible while he is at the altar. He is still facing to the (navigational) east while doing so, thus it is technically ad Orientem. And, as Bouyer points out, citing the theologian and liturgical historian Prof Cyrille Vogel: "Never and nowhere, before [the sixteenth century] have we any indication that any importance, or even attention was given to whether the priest celebrated with the people before him or behind him. As Professor Cyrille Vogel has recently demonstrated… even when the orientation of the church enabled the celebrant to pray turned toward the people, when at the altar, we must not forget that it was not the priest alone who, then, turned East: it was the whole congregation, together with him."
Finally, Bouyer goes into some length uncovering the architecture of the earliest known Christian churches in Syria, finding that their blueprint is essentially a cross between a Jewish synagogue, and a traditional Catholic church. This included altars that were placed against, or nearly against, the eastern walls, such that it would have been impractical — if not impossible — for those early Christian priests to have offered the Holy Sacrifice versus populum.
So, in summary, the development of versus populum worship in the 20th Century seems to be a culmination of misunderstandings about (a) the nature of the Mass as worship of the One True God, in continuity with the Abrahamic tradition, (b) the nature of the Mass as both sacrifice and Passover meal, (c) the structure of a meal at the time of Christ, (d) the reality of what worship was like at St Peter's, and other Roman Stational churches with similar layouts, and of course as Benedict XVI has often pointed out, (e) the desire to close the circle around man with horizontal worship led by a "presider" whom we look upon, rather than casting our eyes up to God.
PA mom says:
When a person has sinned so grievously, and child abuse is such a sin, then it is a natural impulse to hide from God.
Not having to face Him while speaking to Him would have been easier to carry on, I imagine.
Maynardus says:
@kurtmasur (et al)
If you ask an observant (in both senses of the word) Catholic who lived though the post-Conciliar liturgical revolution you will almost invariably hear that their perception of the changes date to late '64 through '67. Some parishes moved faster than others, but by 1969 most American Catholics were already attending a vernacular liturgy, celebrated facing the people, with readings proclaimed by a laic, permitting the use of a selection of Eucharistic Prayers; with Communion given standing etc., etc., etc. To most people all that really seemed to happen around 1970-71 was the implementation of the new text of the Mass and the final rubrical "simplifications" of the 1969/70 Missal. In most dioceses, parishes which waited until 1970-71 to implement the major changes were few and far between…
As for catechesis, it also varied by diocese and parish, but the real problem was in its content, which as we now know typically consisted of material prepared by the avant-garde liturgists of the Liturgical Conference as a means of imposing their agenda. As such, priests and people were presented with ready-made justifications for implementing the litniks' pet ideas, regardless of what had actually been stated in Sacrosanctum Concilium.
Adoremus Bulletin had a good two-part series on this whole fiasco a few years back: https://adoremus.org/2010/02/15/The-Day-the-Mass-Changed/
Pigeon says:
Arguments I've heard for the various "N-O-vations."
"Mass needs to be made more relevant for modern people." [As if the traditional Mass hasn't made Saints out of people across the centuries from diverse cultures.] — Yet most of the people you were trying to reach by making Mass more "relevant" have left the Church, many never to return. [I wonder if NcR folks think that all these people went to the SSPX?]
"We're trying to reach out to Protestants." [As if most people making this argument think there's anything wrong with being a Protestant.] — By making the Mass more Protestant, we made it equal [subjectively speaking] to Protestantism. That appeases Protestants, but doesn't convert them. It does, however, lead Protestants to say to Catholics, "Hey, your Mass is basically what we do, except ours has more contemporary music, it's more fun, it's got better preaching, and best of all, it's got BIRTH CONTROL!" [Everything's affected.]
"We're going back to how the early Church celebrated." [And we hopped in the TARDIS to find out just how that was.] — Indeed, soon we'll be small in number, worshiping secretly in our homes, fearful of the authorities. Get your priest holes ready.
Knight from 13904 says:
Since a TLM parish has opened in my part of New England back in July I've attended Mass there every Sunday except one. Like mentioned in the opening letter to Fr. Z it took me a few weeks to get use to the Mass and the priest being ad orientem and some of the other differences. But not too long and now the thought of attending a Mass in a NO parish is unthinkable. A few weeks back I went back to our cathedra, which in general is very reverent and has an outstanding choir that sings sacred music, the thing that was most annoying was the difference in the people in the pews. I'm not pointing fingers but once you get into the TLM you are intellectually engaged in a way that, for me, is not possible in the NO. Does anybody else get that feeling?
rather long but gets into the gist of you question,
http://www.sacredarchitecture.org/articles/domus_dei_quae_est_ecclesia_dei_vivi/
Cannot find the better explanation I recalled but this is a start
another good page
http://www.pitt.edu/~tokerism/0040/syl/christian.html
scholastica says:
As a convert 20 years ago, I heard that the Mass is a sacrifice and intellectually believed it, however, I never saw it, experienced it, or knew it in the depths of my soul. For the last few months I have been able to attend the TLM daily and I finally get it because I see it, because along with everything else present therein, the Mass is ad orientem.
Mike of Arkansas says:
Kurtmasur wrote: "I wonder if there was any sort of catechesis in the months leading to the implementation of the Novus Ordo in Advent of 1969 in order to prepare the faithful for the drastic changes that were to come? I suppose the changes into the Novus Ordo was sudden rather than gradual…or am I wrong?"
The above illustrates the very common modern misconception of thinking that the Church changed radically only with the implementation of the Novus Ordo in 1969. In reality, that was just a minor and barely noticeable event. The very radical derangement of the litutgy began in 1965. The ersatz crowd-facing card-table altars and English translations and elimination of chant and introduction of pop "music" and instruments and lay readers and innumerable other derailments were well in place by 1966. However, I am thankful that lay "extraordinary ministers" and communion-in-the-hand were still years away.
No…there was no period of introduction and conditioning before any of the changes were implemented. We had heard vague rumors that Mass would "sometime next month" begin in English, but I still remember with horror what I saw the first Sunday that the English versus populum Mass was unleashed in my parish.
So, by the time the Novus Ordo appeared three years later, the only memorable (for me) change compared to what had been inflicted already was the attempt to implement the "kiss of peace" in the congregation. At first, it was tried as a real or symbolic kiss with those in near surroundings. Predictably, that did not go over well. Perhaps that would have worked better in a latin country.
Henry Edwards says:
Could you point me to some further literature regarding this point?
The book Turning Towards the Lord by Fr. Michael Lang–which Fr. Z links with a cover photo above–presents the abundant evidence of modern research, that Mass was NOT normally offered versus populum in ancient times (contrary to false claims in the aftermath of Vatican II).
PatrickPilcher says:
Any idea where I can find Ratzinger's commentaries on the VII documents?
Lavrans says:
I serve the Mass in the Personal Ordinariate of the Chair of St. Peter. Since I began doing so, I can hardly get through the Ordinary Form, versus populum, without longing for something more…well…mature. The OF just seems like a children's Mass to me now. It doesn's sustain. Like cotton candy: It was interesting at first as a child, but now I can't stomach the stuff. Too sugary. Too sweet. And ultimately, for me, not all that good for me except in very rare circumstances!
Sconnius says:
kurtmasur said: "I wonder if there was any sort of catechesis in the months leading to the implementation of the Novus Ordo in Advent of 1969 in order to prepare the faithful for the drastic changes that were to come? I suppose the changes into the Novus Ordo was sudden rather than gradual…or am I wrong? I ask in light of the fact that it is recommended to first catechize the faithful before making any changes going into ad orientem at their parish, for example."
I've asked my grandparents similar questions, and everyone who I've ever talked to about this says the same thing. One week, you went to Mass and the priest spoke Latin, facing the altar. The next week, you came to Mass and he was facing you speaking English. My grandpa recalls being terribly confused, and the only thing the priest said is this is what the Vatican and the Bishop want us to do.
That was the only catechesis they received on the matter.
In summary, my recollection from having suffered through the 1960s—seeing utterly destroyed what had brought me (a then-recent convert) to Catholicism in the first place—is that both the careful preparation that Charles E Flynn describes (here), and the case of abrupt total change (from one Sunday to the next) with zero-zilch-nada preparation that Sconnius describes (here), both occurred in numerous parishes (though I suspect the latter was more common than the former). As did most possibilities between these two extremes. Thus there was no consistent pattern of preparation in U.S. parishes.
Further to the timing and pace of the changes in parishes, when I was growing-up in the 60's and 70's there were six parishes within reasonable walking distance (1m or less) of my home. My recollections of the period from 1966-71 are of a wide diversity in liturgy, from high-octane "spirit of V2" complete with guitars, to "Changes? What changes?" with three that were more moderate in terms of ratio of Latin/vernacular, music, use (or not) of the Communion rail, etc.
Even in CCD we were only told that the changes were required by The Council and were all for the good of the Church…
Things didn't really level-out until '72-'74… unfortunately that proved to be the lowest common demominator which for that era meant pretty low. Sadly that was about the time when many of the men in my family stopped attending Mass regularly… just a coincidence I guess… if not for "The Splendor of the Renewal" I suppose the rest of 'me
RobertAllen says:
We were in the car following our 1st TLM back in 2012 (@ St. Josaphat in Detroit). Neither my wife nor I knew what to say nor did any of the children. Finally our 16 year old son piped up, 'Geez dad; they really dumbed it down.' Nuff said. RFGA, Ph.D.
Here's something that might help the discussion. On the first occasion, in scripture, was Jesus facing the others or the altar?


Serena Williams has responded to comments made by Ilie Nastase regarding her pregnancy.
Meanwhile, Nastase was unrepentant after being suspended from the Fed Cup for abusing the British team and the referee in a playoff.
Nastase, the Romania captain, also didn't believe that his remarks about the unborn child of Williams were racist.
"I want to know what word I used is racist?" he asked the Associated Press by phone on Monday from Budapest, Hungary. He added he was a friend of Williams.
ESPN had reported that Nastase was heard to say, "Let's see what colour it has. Chocolate with milk?" at a news conference on Friday in Romania.
Williams announced last week she is expecting her first child with fiancé Alexis Ohanian, who is white.
The International Tennis Federation provisionally suspended Nastase from the Fed Cup on Sunday, a day after he hurled expletives at British player Johanna Konta, Britain captain Anne Keothavong and the umpire.
The referee ejected Nastase from the tie.
"Yes, I lost my temper," he said by phone.
But he didn't believe his punishment was proportional.
"It was crazy, it was crazy," he added.
Nastase earned the nickname "Nasty" for his on-court outbursts and gamesmanship in his playing heyday in the 1970s. But it also described his game, which earned him seven Grand Slam titles, two in singles, and more than 100 ATP titles. He's in the tennis hall of fame.
He said on Monday he's been banned from Wimbledon's Royal Box, but that wasn't confirmed by Wimbledon.
The All England club, where he was a singles finalist twice, said in a statement that guests were invited at its discretion, and suspensions were taken into account.
Reactions in Romania to Nastase's outburst have been mixed.
George Cosac, the chairman of the Romanian Tennis Federation, defended Nastase by suggesting he was picked on by the British officials.
Ion Tiriac, a businessman and Nastase's old doubles partner, also stood by him, criticizing Konta for walking off the court.
Nastase, also a former Davis Cup captain, suggested he was no longer a relevant figure in tennis.
"I am 71 years old" — though he does not turn that age until July — "I am no longer a sportsman," he said.
The post Pregnancy: Serena Williams attacks Nastase over remarks appeared first on Vanguard News.


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text:
Q: R markdown - Data not displaying correctly when doing knit to HTML I have uninstalled R 4.02 & installed latest version 4.2.1 and trying to create R markdown (rmd). And when I click knit to html, data is not correctly displaying in the browser.
But it is giving correct data when I run that code chunk and in console. Please look at the image below and let me know what is going wrong and do I need to install any dependencies packages.

Thanks in Advance,
Raj


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by kindredIn Consumer Media, Local Media, M&A Sell-side, Media, Private Equitytags Complete, dealsAugust 2, 2012November 10, 2017
Gulfshore Life has been sold to Open Sky Media
DeSilva+Phillips announces that Naples-based Gulfshore Life and Gulfshore Business magazines and other affiliated titles were acquired by Open Sky Media, Inc., a Texas-based publisher of city magazines in Austin, San Antonio, Oklahoma City, and Marin County, CA. Financial terms of the transaction were not disclosed.
"We're thrilled to enter the Southwest Florida market," said Open Sky Media CEO Dick Franks. "We look at local magazines all over the U.S. and rarely see a title stay number one in a market for 40-plus years. Through several owners, the Gulfshore brand has been known for excellence, attracting an affluent, highly desirable readership and launching titles to serve new niches in the marketplace."
In addition to monthlies Gulfshore Life and Gulfshore Business, the company publishes annual magazines including Gulfshore Life At Home, Forever Young and Southwest Florida Guide to the Arts, and custom publications for local organizations such as Naples Community Hospital and the Greater Naples Chamber of Commerce. The Gulfshore division will be the largest of Open Sky Media's five regional offices.
All Naples-based staff and management will continue with the new company, said Franks. Dan Denton, president of Gulfshore Media LLC and a Naples resident since 2002, will remain as executive publisher for several months before returning to Sarasota, where his company publishes Sarasota Magazine and other titles.
"Our magazines are in good hands with an emerging leader in the business," said Denton. "Having the chance to build the Gulfshore brand during the past decade in Southwest Florida has been the highlight of my career, and I'm very grateful to our staff, contributors, customers and readers."
Transaction Type M&A Sell-side
Client Gulfshore Life
Sold to Open Sky Media, Inc
Date August 2012
TPG Growth has sold MarketTools Research Solutions to MetrixLabpreviousAnnie's has acquired Knit and Crochet Now! from Candice Jensen Productionsnext


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text:
Gaga Ball and Other New-to-You Playground Games
Clicspics / Dreamstime.com
Many of the games kids play today are tried-and-true classics, but others, like gaga ball and grounders, could have parents wondering what is going on. Here's the scoop on some unusual and unfamiliar—yet still fun and active—playground games. Ask your children if they're playing these at school. They're ideal for kids in upper elementary school and middle school who may be outgrowing other playground activities, but still really need active play before, during and after the school day.
Gaga Ball
Gaga (or ga-ga) ball is a variation on dodgeball that was first played in Israel but has now become popular at camps and schools in the United States, Australia, and elsewhere. It's fun, fast-paced, and easy for kids to play.
To play, you need a "gaga pit," which is an octagon-shaped playing area with waist-high walls. Many summer camps and schools now have their own pits, as do some trampoline parks and indoor play spaces. You can buy brackets and lumber and build your own gaga pit, but it's not cheap. Instead, approximate a gaga pit by playing in an enclosed space like a racquetball court or an empty garage or basement (you need to be able to bounce the ball off the walls). Your child's school might seek donations to purchase an indoor or outdoor gaga pit. Now you know why that could be a great use of funds: It will encourage physical exercise and a shared social activity.
How it's played: Just as in dodgeball, gaga ball is played with a rubber playground ball, and the object is to hit other players with the ball to eliminate them from the game. To start, a player tosses the ball up in the air, letting it bounce on the ground inside the pit. With each bounce, players shout "Ga!" After the second or third bounce (depending on what the group is accustomed to or has agreed to), the ball is in play and the game begins. It continues until only one player remains.
Unlike dodgeball, gaga is not a team sport. All players face the center of the pit and play as individuals. Even with the tight quarters, it is harder to be eliminated in gaga ball. You're out of the game (and the pit) if you're hit by the ball—but only below the knee, or in some versions below the waist. Players can also be eliminated if they don't follow gaga ball rules, including:
Hit the ball with one hand only—no catching, throwing, or kicking it.
No double touches: After a player hits the ball, she can't hit it again until it touches the wall or another player.
No hitting the ball out of the pit.
Safety: As with any active game, there's some risk of injury. Kids could be hit with the ball in the face (which is against the rules) or bump into one another. Ideally, they should be supervised while in the gaga pit, which will also cut down on arguments over rule violations. But playing without grown-up oversight also helps kids learn important social skills.
Grounders
This is a game you might literally be hearing because kids repeatedly call out "Grounders" as they play. A large playset with climbing areas, slides, and so on is a must for this one, a type of tag which shares similarities with the swimming pool game "Marco Polo."
How it's played: One player is It. With eyes closed, he gives a starting count of 10 or 15 while the other players get into position somewhere on the play structure. After the count, It starts searching the play area for the other players—but he must keep his eyes closed. If he hears anyone stepping on or touching the ground, he shouts "Grounders!" and that person becomes It. It must wait at least 5 seconds in between "Grounders" calls. A new It must give a starting count of 10 or 15 just like at the beginning of the game. This one is all about stealth.
Safety: Yes, this one carries some risk, as the child who is It is wandering the playground with eyes closed. If the thought freaks you out, teach kids another kind of tag called Up/Down. In this game, whoever is It starts the game by calling "Up" or "Down." If she chooses "down," that means the ground is not safe and any player on the ground can be tagged. To be safe, players will have to go Up, onto a tree stump, park bench, playground structure, etc. Or if the game starts with "Up," then the ground is safe and everything else is not. And everyone's eyes stay open.
Easy and Classic Outdoor Games That Kids (And Parents) Love
Kick Your Kickball Game up a Notch With Twists on a Playground Classic
Everything You Need to Know Before Your Kid Plays Youth Soccer
Rainy Day Activities for Teens That Are Fun and Productive
Ball Games to Improve Your Child's Coordination
How Kids Master Manipulative Motor Skills
How to Encourage Active Outdoor Play With Chalk
Active Indoor Games to Make Your Kid's Party a Hit
The 8 Best Outdoor Games of 2019
Helpful Gross Motor Activities and Play for Preschoolers
Should Your Kid Play Football?
Playing 7-Up Game Is a Blast From the Past


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package es

import (
	"bytes"

	"github.com/hailocab/elastigo/api"
)

type Indexer struct {
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}

func NewIndexer() *Indexer {
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}

func bulkSend(buf *bytes.Buffer) error {
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	if err != nil {
		return err
	}

	return nil
}

redpajama_set_name: RedPajamaGithub


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