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Sentire Cum Ecclesia
To think with the Church….
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Scripture and Tradition in Catholicism and Lutheranism: A reply to Curtis
Posted on June 26, 2007 by Schutz
Pastor Weedon has supplied the text of an article which was published in the Lutheran Forum (Subscription only) (courtesy of the author) in the comments section of my second last blog post called "THE RELATION BETWEEN THE BIBLICAL AND CATHOLIC PRINCIPLES" by HEATH R. CURTIS (Lutheran Forum 39.4(Winter 2005): 20-24).
There is a great deal that is good and valuable in this essay, but I must say it had me running back to the safe arms of Mummy (Holy Mother Church) on more than a number of occasions. It reminded me of how, as a Lutheran pastor, I was really left to work it all out for myself "in fear and trembling" (as they say)–and often in open combat with my fellow Lutherans. As a Catholic, I have the blessed relief of simply pointing people to the Catechism. Call me lazy if you like, but the task of trying to form a personal infallible opinion on every article of Christian doctrine is simply beyond my human ability (even in the grace of Christ!).
What can be said about this essay? It is very complicated. I want to agree with a lot of it. I have put ticks next to the following statements (with the qualification that they are true as far as they go). Maybe this is one of those situations which really calls for the methods outlined by Pastor Pearce in his recent blog on polemical theology. Alas, I am too lazy and a blog post is not the best medium for such work. Here's what I agree with:
The Word alone established dogma.
the point is not how Augustine or Chrysostom interpreted a given passage but how that passage has been received by the entire Church catholic.
The bible is the Church's book and it cannot be understood or interpreted rightly outside the Church and neither can the Church stand apart from God's Word.
How can I be sure that I have all the right books [in scripture]? The traditionalist Romanists [eg. me and Pope Benedict] answer this question definitively by the authority of the bishops and dogmatically declared the canon of scripture at Trent.
The tradition of the Church is our only link to the apostolic scriptures–the Church handed them down to us and they also handed down their interpretation.
But there is so much that raises questions for me. The WEAKEST point of the whole essay is that which addresses the actual definition of what is and is not "scripture":
Lutherans are historical Christians taking the information that the Church handed down concerning the canon and accepting it. So, the Lutherans take seriously the doubt expressed by the Early Church about the apostolicity of seven of the books in the New Testament (the antilegomena books: James, Jude, 2 Peter, 2 and 3 John, Jude, Hebrews, Revelation) and refuse to give them strictly equal status with the twenty sure and certain homolegoumena books of the New Testament (see Luther's Prefaces to these books; Chemnitz Examen I,192; and Pieper, Christian Dogmatics III.330-338). Likewise, Lutherans express grave doubts about the Greek portions of the Old Testament ("apocryphal" or "deutero-canonical" books) yet encourage their reading and even quote one of them (2 Macc.) as "Scripture" in their confessional writings (Ap. XXI.8-9; see also Ap. IV.156ff.)
This is scarey stuff. Consider that the arguement of the paper is that Scripture alone determines dogma, but then Lutherans (according to this paper, which I think is a little skewiff on this matter) hedge their bets on certain books of scripture which have been unanimously accepted as Word of God since the early centuries of the Church.
Part of the difficulty is in the definition of what is and what is not "Word of God". See the previous blog on this matter, but in short, the Catholic Church also believes that no doctrine can be established which is not clearly revealed in the Word of God, but does not restrict God's revealed Word to the written scriptures of the Old and New Testament. The burden of proof remains with the Lutheran parties to demonstrate (yea, even on the basis of Scripture alone) that only the written scriptures may be regarded as Word of God and therefore as the foundation and source of all doctrine.
Another part of the difficulty is that the whole discussion is couched in relation to "Scripture and Tradition". But the Catholic Church knows at least two (in fact three) other players in the determination of doctrine. The first is the living magisterium of the pastors of the Church. What gives the New Testament its authority is the fact that it is written and attested to by the Apostles. But while God's revelation ended with the death of the last apostle, the apostolic authority to teach did not, and continues in the body of men we call "bishops". Even Lutherans today struggle with the question of the degree to which their pastors (as a body) have authority and responsibility for teaching in the Church. We Catholics are definite about the matter: our bishops have the authority to judge authentic Catholic doctrine.
In fact, Curtis' paper is overly concerned with the question of whether Scripture norms the Tradition or the Tradition norms the Scripture. At times he ends up in a circle: Tradition determines the authentic interpretation of Scripture, but "the perspicuity of the Scriptures reins in the fanciful interpretations" offered by the Tradition. He is at a loss to explain why the ecumenical councils of the "undivided church" ("in particular, the first four"–why exactly?) have pride of place in the Lutheran canon. He is at a loss to say what it means that "the whole church" receives a certain tradition. What he is grouping for is the doctrine of the authoritative living Magisterium. It is this Magisterium alone which has determined what elements of the Tradition are authentic and authoritative.
Furthermore, it isn't quite true to say that Scripture gives us dogma and Tradition gives us interpretation. Scripture does have doctrinal/creedal statements, but such statements make up a small percentage of the scriptural material. On the other hand, the Tradition (or in fact, the Magisterium as recorded in the Tradition) is the "go-to" source of declarations and definitions of dogma. The Tradition did not "invent new doctrines" mind you, but throughout history has specifically declared what is to be regarded as the true Catholic faith.
Ah, there is so much here. It really can't all be dealt with at once. By the way, you will have noticed that I said "at least two (in fact three) other players in the determination of doctrine" in the Catholic Church. They are:
1) The Prophetic and Apostolic Scriptures
2) The Sacred Tradition
3) The Living Magisterium
4) The Successor of Peter
5) The Sensus Fidelium
The relationship between all these is an intricate one, and has worked mighty well over the centuries. I believe that it is the security of this matrix of authorities within the Catholic Church which has ensured its faithful survival against the gates of Hell to this day (Past Elder's suspicions not-with-standing). Without all five of these authorities, the Catholic Church would have fallen to the forces of its enemies (most relentless throughout the 20th Century and not showing any sign of letting up in this new century). This is why it, and it alone, remains as the only universal communion of Christians faithful to the Apostolic Deposit of Faith today.
18 Responses to Scripture and Tradition in Catholicism and Lutheranism: A reply to Curtis
William Weedon says:
The Lutheran approach to the antilegomena is simply – as Pr. Curtis has said – a taking seriously of the Church's historical witness to those books. How do the Lutherans on this differ from what Eusebius witnesses in Book 3 of his Church History, paragraph 25?
Nevertheless, as has been often pointed out, there is no doctrine of the Church that is in any way compromised by insisting that its sedes be in a homolegomena work.
What is striking is how Chemnitz seems to equate the OT apocrypha with the NT in his *Enchiridion* – with the implication that in the Lutheran Church James or 2 Peter has as much and no more authority than Sirach or Tobit.
Pr. H. R. says:
Thanks for this kind and thoughtful response – I'll try to get a more detailed reply later. But for now, let me puzzle outloud about something that has puzzled me about the Roman Position.
Romanists often assert that what their position affords is greater certainty. I don't have to worry that I've gotten the Scriptures wrong, because the Pope and his Magisterium will guide me infallibly.
Sounds nice. But then there's Honorius. Now, hold on: I'm going to make the standard Protestant point here about how the pope can err via Honorius. I know the Papist reply. It's that reply that I find to be the thing that cuts the supposed benefit of the Roman Position (certainty) to shreds.
The reply is that 1) the Pope cannot err when he speak ex cathedra on matters of faith and morals and, 2) moreover, that a material heretic cannot be a Catholic and therefore cannot be a pope and therefore cannot speak for the Church.
Under 1) the reply is that Honorius wasn't speaking ex cathedra. Indeed, pushed far enough, some Roman polemicists will claim that this sort of ex cathedra speaking has only happened twice in history. To which I reply: so what use is this supposed infallibility? It is often argued that it will give me certainty in all matters of faith and morals but then I come to find out it's never been employed but for the Immaculate Conception and Assumption of Our Lady! Some certainty!
Under 2) the pope is infallible so long as he doesn't fall. As soon as he were to be a heretic, he would cease being pope: just like Honorius. Where'd my certainty go? The Romanists admit that popes can be personally in error – and that in the case of Honorius he publically taught error. But by being a material heretic he ceased to be pope. So the question remains: how am I to know when one of the boys in Rome has pulled this trick? What about the faithful in Honorius' time who faithfully followed the Holy Father's decrees?
The same could be said for the councils and the Magisterium. If a council teaches what a later pope or council finds to be error, then, poof, it wasn't a proper council.
The Sensus Fidelis is another logical circle. Who are the Fidelis? Those who are faithful to the pope. What if the Sensus Fidelis goes against the pope's teaching? Those aren't the Faithful. (Or read Sasse's critique on vox populi vox dei est. What was the sensis Israelis in Elijah's day? Who gets to count as faithful?)
So, as I see it, the Roman system offers a false sense of certainty that on closer examination leaves them just where we are all left in this fallen world: the promise of our Lord that his sheep hear his voice with all the problems that entails in a world where the oneness, holiness, catholicity, and apostolicity of the Church is something we confess we Believe rather than see.
+HRC
+Pr. H. R. Curtis
Trinity – Worden, IL
Zion – Carpenter, IL
Schütz says:
Dear Pastor Weedon,
Here's what frightens me about this approach to Scripture:
1) While taking note of the fact that questions were raised about their status in the early centuries, nevertheless the Church, in the years after Eusebius, came to fully own the "antilegomena" as Sacred Scripture. But the witness of Eusebius cannot be taken for a rejection of the canonicity of these books; he notes simply that these books WERE "among the disputed writings, which are nevertheless recognized by many." In other words, there WAS dispute about their canonical status, but there is NOW no longer any dispute about this matter (although scholars will continue to dispute their authorship). It seems as if the attitude you describe as being "Lutheran" (and I don't think all Lutherans would share it) actually rejects the clear process of canonisation which really took place.
2) What sense does it make to argue, on the one hand, that doctrine can only be made on the basis of the clear Word of God, which is to be found solely in Sacred Scripture, and then to start excluding certain books recognised by the Catholic tradition AS scripture? With what authority is such an action taken? If Scripture is to be the basis of doctrine, on what Scriptural authority are some books universally accepted as Scripture in both the Eastern and Western Churches excluded? It seems a little like shifting the goal posts to me.
This is serious and even scandalous. No other Christian Church on earth would agree with this attitude towards these universally accepted canonical books. (As I said, I am not even sure if any single Lutheran Church as a body holds such an opinion as public doctrine). And pointing out that "there is no doctrine of the Church that is in any way compromised by insisting that its sedes be in a homolegomena work" seems to miss the essential point that you are claiming to build upon a single foundation which has crumbling edges.
Did you ever have a copy of Pieper? If perchance you might still have it, it would be worth checking out his treatment of the question. It's in volume 1, page 330ff.
Chemnitz deals with the question extensively in Examen I, page 168ff.
The Lutheran Church simply does not disregard the witness of the early Church on these questions. You are quite correct that most Lutherans (this one included) accept the full authority of the antilegomena as completely canonical; but I will NOT put under the anathema (as Trent does) those who question one book or another of it as being authentically apostolic.
I think the Lutheran insistence on sedes being from the homolegoumena is simply wise. It recognizes that the Church herself struggled to discern the authentic Scriptures and marked certain books as being in question in local communities. Does it give no pause at all that St. Gregory Nazianzus in his *Concerning the Genuine Books of Scripture* dares to leave out ALL the OT Apocrypha AND Revelation and then declares: "If there is anything else besides these, it is not among the genuine"? (See PG 37, 471-474; *On God and Man* pp. 85,86 SVS Press 2001) Trent would then anthematize St. Gregory!!!
Pastor Curtis,
Thank you for taking the time out to find my blog and read the critique. As I said, there was much that was good in your paper–but I would have liked a little more of that "scholastic thoroughness" so ably displayed in the Lutheran dogmatics. Many of your points needed further working out. And some of them lead to conclusions I am sure you would not be at all happy with. I look forward to you engaging my concerns as listed.
Regarding your puzzlement about the "Roman Position" (btw. we prefer to be called Catholics, thank you, rather than Romans or Romanists; I for instance am a Melbournian, not a Roman; in return I promise to call you by whatever term you prefer to be known; I think that would be polite, don't you?):
"Romanists often assert that what their position affords is greater certainty." Well at least it does for me. I can honestly say that I am more certain now than I was as a Lutheran. This certainty remains, of course, the certainty of faith, under grace, under Christ and under his Cross. But as Pope Benedict put it last year just before Christmas when addressing the Roman Curia: "If we do not rediscover the certainty of faith, it will also be ever more difficult for us to give others the gift of life and the challenges of an unknown future."
"I don't have to worry that I've gotten the Scriptures wrong, because the Pope and his Magisterium will guide me infallibly." No, it is more to the point that each individual Catholic is spared the need to reinvent the entire Christian faith for himself. We receive the Faith as a gift from the Church. It isn't up to me to determine the content of the faith with no other tool than Sacred Scripture–and this isn't because Sacred Scripture isn't up to the task, but because I'm not!
"But then there's Honorius." Here we go again. That's one bone you guys have dug up that you intend to keep firmly in your jaws, isn't it?
"I know the Papist reply….The reply is that 1) the Pope cannot err when he speak ex cathedra on matters of faith and morals and, 2) moreover, that a material heretic cannot be a Catholic and therefore cannot be a pope and therefore cannot speak for the Church." Well, I don't know about the second reply. It might be a reply given to an hypothetical situation, but it certainly isn't one I would give to the situation of Honorius. The first reply is certainly true–that Honorius, in his letter, was not authoritatively defining the faith. That was done only later at the Ecumenical Council, and Honorius, it appears, was quite happy to leave it to an Ecumenical Council to decide. See my separate blog on Honorius (http://cumecclesia.blogspot.com/2007/05/more-on-fallible-pope-honorius.html).
"Indeed, pushed far enough, some Roman polemicists will claim that this sort of ex cathedra speaking has only happened twice in history. To which I reply: so what use is this supposed infallibility?"Well, even something that has only been used twice is still useful! However, as I have blogged before, papal teaching has several levels of authority, and the ex cathedra definition of matters of faith and morals is merely the highest of these. The authority of the Petrine Office is not limited to his charism of infallibility, but rather resides in his ordinary magisterium as Successor of Peter, the Rock upon whom Christ promised to build his Church. The only folk who are worried about arguing whether papal pronouncments are infallible or not are those who don't want to agree with them. I have yet to find a single statement of any Pope I have ever lived under which was not entirely reliable.
Had I lived under Honorius, I would have trustfully followed his lead also, knowing that that the Church would in time determine the matter finally. It is noteworthy that when the Council finally did determine the matter, the Church of Rome did not regard themselves wedded to their former pope's contrary opinion. This itself is evidence, not that they disregarded Honorius' authority (he was highly regarded by all in his time), but that they did not regard his position on this matter as decisively authoritative.
Your second situation is a mere hypothetical, and doesn't really bear answering. The process by which a pope is chosen today (not to mention the grace of the Holy Spirit) makes such an idea an impossibility.
But I should point out that Honorius did not "cease to be pope…as soon as he were [found] to be a heretic". Honorius was dead by the time the decision of the Council was made, and we have no way of knowing what his reaction would have been to the decision of the Council. The Catholic Encyclopedia says of Honorius:
"It is clear that no Catholic has the right to defend Pope Honorius. He was a heretic, not in intention, but in fact; and he is to be considered to have been condemned in the sense in which Origen and Theodore of Mopsuestia, who died in Catholic communion, never having resisted the Church, have been condemned."
So it is true that "The Romanists admit that popes can be personally in error – and that in the case of Honorius he publically taught error." But he did not "cease to be pope" as you say, he was not INTENTIONALLY a heretic (ie. the Church had not yet defined this doctrine, and so he could not be said to have held an opinion contrary to the public faith of the Church).
"What about the faithful in Honorius' time who faithfully followed the Holy Father's decrees?" Honorius made no decrees about this matter for the faithful to follow. Even if he did, I would have been in error had I not accepted his authority, since the faithful owe obedience to their pastors in matters of faith and morals. At the same time, I would have been in error if I not accepted the definitive decision of the Ecumenical Council when it was finally given.
"So the question remains: how am I to know when one of the boys in Rome has pulled this trick? Think about it, Pastor. We know about Honorius' failure (he wasn't trying to pull a "trick" on anyone–he was just wrong) because the Church–in Ecumenical Council and in full agreement with the Roman Pope at the time–exposed his failure publically. A pope cannot (read: is not allowed to) teach an opinion contrary to a matter which has previously been clearly defined by the Church. If he were to express an opinion about a disputed matter (eg. the existence of Limbo for unbaptised babies) this opinion would be tested by the Church, and possibly accepted or rejected at a future date if it were thought that certainty on the matter could be reached and that a public definition was required (by either Pope or Council).
"The same could be said for the councils and the Magisterium. If a council teaches what a later pope or council finds to be error, then, poof, it wasn't a proper council." This isn't quite true–it is necessary that some procedural or canonical requirement for true "ecumenicity" was not met. One cannot arbitrarily declare an Ecumenical Council not to be an Ecumenical Council just because you disagree with its findings. True ecumenical councils in fact bind the decrees and decisions of later popes and councils.
"The Sensus Fidelis is another logical circle. Who are the Fidelis? Those who are faithful to the pope. What if the Sensus Fidelis goes against the pope's teaching? Those aren't the Faithful." The Faithful are all the baptised–lay and ordained. The matter is not that the Faithful act as judges of doctrine pronounced by Pope or Council (eg. Humanae Vitae and the decision on Contraception is not to be judged by what percentage of those who claim to be Catholics follow its dictates in the bedroom), nor is the Sensus Fidelium made apparent in democratic assemblies. Rather, as I suggest in another post, the Faithful raise questions about the faith and look to the Magisterium for answers. The way in which these questions are raised in itself is a deter
minative factor in the direction of the development of doctrine.
"So, as I see it, the Roman system offers a false sense of certainty …we are all left [with] the promise of our Lord that his sheep hear his voice …[and that] the oneness, holiness, catholicity, and apostolicity of the Church is something we confess we Believe rather than see." Well, I won't get into the visible, invisible Church thing as we have treated that in many blogs on this page before (just use the search engine in the bar at the top to find them). And indeed it is the voice of the Lord to which all his sheep listen for the certainty of faith. We Catholics simply believe that we hear that voice speaking to us from our Pope and the Bishops in communion with him. And you might think that it is a false sense of certainty, but it seems pretty real to me.
It is not a certainty that can be scientifically proven–it is and always will be the "certainty of faith"–but I can certainly say that I have never experienced such inner calm and peace with regard to what I am to believe as being authentically Christian as I do every day in the Catholic Church. Long gone for me are the endless battles with other pastors to make sure that the next Synod votes the right way. Long gone for me are the doubts and despairs of the elusive truth that I was supposed to find in my own study of the Scriptures, or my own theological abilities and comprehension. There is great joy and peace in submission to the Church and her authority. I admire the dogged pioneering spirit of those who like to go out and build the City of God on their own, but it just looks slightly ridiculous when this is being done in territory that has been settled and civilized for 2000 years!
Regarding the NT Canon, it was clear that there was dispute in the early Church. St Gregory says the Revelation is out, St Athanasius at about the same time says that it is in. I doubt if St Gregory and St Athanasius were intending to declare each other heretics because of this dispute. The fact is that it was not yet then settled. Like poor old Honorius, St Gregory was wrong on this matter. The Revelation is the Word of God. Full-stop. No question. This was confirmed by the Ecumenical Council of Trent, the first Ecumenical Council to define this. It had every right to define it: just as the Council of Constantinople had the right to define whether Christ had one or two wills.
If the book of Revelation isn't the Word of the Lord, how do you dare to read it in Church and then proclaim afterwards: "This IS the Word of the Lord"?
What gets me is how you, Pastor Weedon, can say that you accept the canonicity of these books (in other words, you believe that they ARE the Word of God) and yet at the same time you are happy to accept the right of others to say that it is not God's Word. That would be as if the Lutherans and the Calvinists were to get a union together where one lot said "This is the Body of Christ" and the other lot said "No, we follow a venerable tradition which says it isn't" and you were all happy with that! Either it is the Word of God or it isn't. You can't have it both ways just because of a gentleman's agreement not to use the antilegomena as a basis for the formulation of doctrine!
Past Elder says:
"The process by which a pope is chosen today (not to mention the grace of the Holy Spirit) makes such an idea an impossibility."
Then what shall we say about the process by which popes were chosen before "to-day", when the papacy, as well as other important bishoprics, and being a graduate of a Benedictine school I should add abbacies too, were bought and sold and bartered like any other political and corrupt office. Is there a discontinuity, or hermeneutic thereof, there? Was such an idea an impossibility then? If so, how so?
I was taught, pre Revolution, er, Vatican II, that the College of Cardinals was formed to take the election of popes out of the hands of secular rulers. I was also taught, to give you a card, that a proper perspective on papal abuse is found in remembering that no pope's horrors ever exceeded that of the first one, Peter, who denied knowing Christ, for which he was not removed from his ministry by Christ.
But what say you?
And PS — we seem to be at odds even on Catholic marginal types — I rather liked Teilhard!
"I rather liked Teilhard". Mmm… interesting. You can tell a lot about a man from his bookshelf…
Throughout history the process of papal election has varied. Just this very day, Pope Benedict has issued a motu proprio on the matter.
No matter how corrupt the process of choosing popes may have been, the pope was and is always chosen by God's grace. He works through sinful men… (not women in this case).
It's not a doctrinal but procedural matter. Continuity and discontinuity don't enter into it.
I've never heard the one about the horrors of St Peter, but I guess that is true. No pastor is perfect.
I remember once attending a lecture by William Grosvenor Pollard at the Oak Ridge Institute of Nuclear Studies, of which he was then director; he was also an Episcopal priest.
He was discussing Creation from a physicist's point of view, especially with regard to the expanding universe. At one point he got to what then is it expanding into, and said that not only did God create something, he had to create nothing first.
This had everyone scratching their heads. That is the most memorable lecture I ever attended. And I sure was glad for a little Teilhard under my belt, because it made perfect sense to me.
Mr. (Dr.? Dc?) Schütz,
My apologies if my terminology offended you – that was not my intention. Rather, my intention was to be clear. For, we too prefer to be called Catholics and even Roman Catholics. See Augsburg Confession, conclusion to Part I (between Art. XXI and XXII). But you can call me what you like.
A statment from your comment in reply to my comment: "'What about the faithful in Honorius' time who faithfully followed the Holy Father's decrees?' Honorius made no decrees about this matter for the faithful to follow. Even if he did, I would have been in error had I not accepted his authority, since the faithful owe obedience to their pastors in matters of faith and morals."
Thank you for that honest repsonse. Many a time the Roman Catholics (I mean the ones who follow the current pope at Rome) I debate with try to argue their way out of your clear statement. But your clear statement is exactly why the papacy is so roundly condemned in the Lutheran Confessions. You say it would be a sin not to follow Honorius in his error. My dear brother in Christ, is this not a monstrosity and caricature of proper obedience? Yet you are right: this is exactly what the papacy demands of its subjects. Acts 5:29 is out the window.
+Pr. HRC
And another: "I have yet to find a single statement of any Pope I have ever lived under which was not entirely reliable." It seems that the sheep judging the shepherd's teachings has snuck in the back door. Kind of unavoidable, isn't it?
Dear Pastor,
It is not "Dr" or "Deacon", just plain "Mr", I'm afraid.
You quote Acts 5:29 at me? Obey God rather than man? What do you think I mean when I say that we owe our pastors obedience? Are they not Christ to us? Are they not the ones to whom Christ has entrusted his word for it to be preached and taught? To be sure, if I was aware that my pastor was teaching what the Church had declared to be heresy, I would be wrong in following him. But unless this was the case, I think that, out of reverence to Christ, I should submit to his authority.
Now at the time of Honorius the Church had not yet spoken definitively on the matter of Monothelitism. It later became clear that the opinion held by some theologians–Pope Honorius himself–were in error. But without the Church's guidance, how would I, as a lay member of the Church, have any idea whether Christ had one or two wills?
To tell you the honest truth, if the Church were not there to tell me that Monothelitism was a heresy, I would have a bugger of time working it out for myself. And honestly, do you yourself believe that you would have been able to work it out on your own, armed with nothing other than scripture, if you had not in fact been taught it? And when you came to a personal conclusion on the matter, how would you have been certain you were right?
I do have a bit of sympathy for poor old Honorius. He might have been pope, but, like me, he sometimes struggled when he tried to play with the big boys as a theologian and a philosopher. By all accounts he was a good pastor though.
If you condemn the authority of the pope on the basis of my statement that I owe him obedience as my pastor, you also condemn your own ministry and your own authority as a teacher of the word, for do your own people not owe you and your fellow pastors obedience in matters of faith? Or are they also to work it all out for themselves, starting with the mystery of the Holy Trinity and which are the true books of Scripture and how many wills Christ has? And if you made a theological error which was later condemned by one of your Synods, would those of your people who trusted you and followed you in your belief (as their God-given and Church-authorised pastor) have been in error?
And having declared my complete submission to the authority of the Pope (something you find damnable and incomprehensible), the very next thing you criticise me for is using my own judgement when I said that I have found the Pope's teaching to be entirely reliable. In saying this I am only saying that I have found myself enriched and edified by the Pope's teaching; that in my experience, rather than in my judgement, I have found papal teaching a sure path to follow, one that has led me closer to God, and which has strengthened my faith rather than one which has caused me to doubt or falter. That is what I mean when I say that I find the Pope's teaching "reliable".
The faithful owe obedience to Christ – they owe obedience to His servants only in so far as they act as his servants. If I were to teach false doctrine, the people owe obedience to Christ and should run me out of town if I refuse to repent.
The brothers in Jerusalem who followed Peter's example of refusing to eat with the Gentiles were wrong – not godly and pious in being obedient to Peter's false teaching.
Those who followed Honorius in his error were wrong: they were obedient to the word of Satan in Honorius not the Word of the Father (cf. Matt. 16 where Peter is the vehicle for both in the span of 10 verses).
And isn't it clear that Monothelitism is false? Is it really that hard? The condemnation of monothelitism says nothing more than that Christ is God and Man – true God and true Man. Not just part of a man possessed by the Logos. I do not mean to belittle those who struggled with this. We all struggle with the mysteries of the faith. But surely on hearing Maximus make the good confession once or twice, all those bishops should have come around post haste had they really "shared in the chrism of infallibility."
But historical tit-for-tat rarely leads to clarity. I'll stick to the criticism of your words above: it is an ethical and moral monstrostity to say that as long as I was following my higher-up's orders, I can do no wrong. It's wrong to follow error, even if your dad, president, pastor, or bishop tells you to do so. Indeed: "even if an angel from heaven…"
I wish you all the best,
PS: If you haven't read it, this piece by Walther on the relation between the authority of the clergy and the duties of the laity to hold fast the Word might be helpful (well, it will actually drive you nuts, probably :)): http://www.reclaimingwalther.org/articles/sheep.htm
I'm with Pastor HR.
You cannot say "I was just following orders". Ultimatly this locates faith in the order giver not the order itself. Even Aquinas said ultimately we obey our consciences (and are responsible for forming them). And that appears to be your criterion anyway — "that in my experience, rather than in my judgement, I have found papal teaching a sure path to follow, one that has led me closer to God, and which has strengthened my faith rather than one which has caused me to doubt or falter." This may be labelled experience rather than judgement, but clearly it is not an unexamined experience but one that has been, well, judged.
I was an elder. Not in my present synod, LCMS, but an elder. Part of that included oversight of the pastor, which potentially included just what Pastor mentions, the removal of the pastor. To be sure, nothing even remotely like that happened on my watch, but the protocol was there had it. I know some pastors chafe at oversight by laymen, and I know there are horror stories of abuse. Our presumption was in favour of the pastor — he is the one trained, ordained and called, and one would assume he's innocent until proven guilty, as they say. Point being, there isn't anything like an elder at the parish level in the RC church unless something even further has happened since I left. But, elders are not a guarantor; rather, we all report to the same C.O.
I think those outside the RC church, especially those who were once in it, would hear the RC arguments about the divinely established guarantees through apostolic succession if it seemed to produce other than in theory some sort of uniformity of belief or consistency in the church, rather than the cafeteria Catholicism that seems to be the norm. I am not saying there isn't cafeteria Lutheranism, the point is, the surety in which you find such comfort is based on a personal belief, which is not to call it bad or invalid, just to say it is not by way of corresponding to a reality observable apart from personal faith. Catholic is as Catholic does.
As a PS, I remember the Pastor for whom I was an elder took communion after everyone else, like everyone else (without him as a disributor meaning one of us elders), which said a lot to me about what is human and what is divine in the church.
"Neither dare one agree with catholic bishops if by chance they err in anything, with the result that their opinion is against the canonical Scriptures of God." – St. Augustine (De unitate ecclesiae, ch. 12)
I have attempted to be very clear about what the Catholic teaching is. I accept that Lutheran theologians will not accept this. But once again, for the record:
1) The charism of infallibly teaching the faith is attached to the papal office when that office is exercised in a particular public manner. It is not a personal charism apart from this teaching office.
2) The Heresy of Honorius was a personal error expressed in a private letter which only came to light after his death. It related in no sense to the papal teaching office and charism. At no time did Honorius teach his flock the heresy of Monothelitism or require them to believe it.
3) In matters of faith, the Faithful rely upon their pastors, acting collegially and in union with the Successor of Peter, who alone are authorised by Christ to teach in his person and to declare the truths of the faith.
4) As a college under the presidency of the Successor of Peter, the Pastors of the Church are constrained to teach in accordance with Sacred Scripture and Sacred Tradition (where the latter is understood as the Catholic Faith as it has been defined by the Church's authority in the past).
5) From this it follows that the teaching of any Catholic bishop or bishops which is contrary to any clearly defined doctrine of the Church (which includes the Church's accepted understanding of the canonical scriptures) must be rejected. Augustine is quite correct; but surely his meaning is that no-one should dare to agree with such a bishop if he has CERTAIN KNOWLEDGE of the error. For how can one refuse to agree with a teaching that one does not know to be in error? And if the matter about which Honorius expressed a private opinion was so self-evident (as my correspondents seem to think) how come there was any dispute about the matter in the first place?
5) Many people in Rome belonged to the flock of Honorius during his papacy. Most if not all of them would have been ignorant of his position on the question of the will/s of Christ. Most if not all of them would have been very poorly equipped to judge the matter for themselves.
[I am obviously dialoguing here with very wise and erudite theologians who believe that they, without the guidance of the Church's definite teaching and armed only with the canonical scriptures, could have rightly judged the Word of God on this matter on their own ability and authority. I accept that it might be so. I just don't think I could have trusted myself to arrive at the right conclusion under the same circumstances.]
Therefore, given that the faithful of Honorius flock were not asked to follow his private opinion on this matter, nor in any sense generally informed of his private opinion, nor even was there yet a defined position of the Church on the matter, they did not err in continuing to give Honorius filial obedience in every matter as they would have done to Christ himself. Given also that, although the matter was grave, neither Honorius nor any of his flock committed this error of belief intentionally or in full knowledge of their error, it could not be held that in this matter their sin was mortal.
I know that isn't going to please you, but I'm going to leave it there. You can argue all you like from this point onwards. I'm taking my bat and ball and going to play a different game.
Heath IS rather erudite and very much a theologian. I'm just a pastor with nowhere near his knowledge. But the Honorius matter really isn't so difficult, provided he had remembered the words of Nazianzus that what was not assumed has not been healed. If there is no human will that was assumed, our will (which is the source of all the mischief in the first place) could not have been healed. If He became like His brothers in all things but sin, how could he not have had a human will?
Thanks for the discussion, though. Even when we come out on different sides, you always make me think. I appreciate that a lot.
Since we're issuing our valedictories, here's mine, point for point to yours.
1. No issues — at least as to whether or not that is true Catholic teaching. It is.
2. No issues. Of all the legs on which to stand against the infallibilty thing, Honorius' is the weakest.
3. Sounds just great in theory. Doesn't descibe much of anything I've seen in actual Catholic life in practice.
4. The whole reason I ever posted on this blog to begin with. The current Vatican II church departs significantly from both Scripture and Tradition, and rather than offer an amateurish exposition of that here, I defer to the substantive examination of this topic on the SSPX site.
5. Vide nr. 1 re Honorius himself. Given the lack of intent, agree re mortal sin, add it is not mine to judge. I do not consider myself a wise theologian, and I do not believe that armed with canonical Scripture alone I can rightly judge the Word of God, which is why I have a pastor and pastors in print (so to speak, some on paper and some on a screen) who offer preaching and teaching based on canonical Scripture and refer me to it as the final authority.
Now to dust off a little Teilhard! I think Bishop Sheen turned me on to him. Speaking of which — Bye now, and God love you!
Fr John W Fenton says:
If I may (a little late and more than a few dollars short)…
Pr Curtis writes, and Mr Schutz highlights, the following statement: "the point is not how Augustine or Chrysostom interpreted a given passage, but how that passage has been received by the entire Church catholic. This, of course, requires that we continually stay in contact with the whole catholic tradition."
What I find curious about this statement is that "the entire Church catholic" is no different from "the Catholic Church." In other words, an interpretation is not received by a consensus of those who identify themselves as catholic although not in communion with the Catholic Church; or those who define catholic as "the invisible faithful both within and outside the canonical boundaries of the church." Rather, an interpretation is received only within the true visible church.
This is the argument of Rome as well as the other Patriarchates.
I suggested some years ago that this was the argument originally made by Lutherans (i.e., they saw themselves as the continuation of the true visible catholic church in the west, contra the bishop of Rome). However, as that definition of "catholic church" or "Church" dissipated, the claim to be part of the "entire Church catholic" also dissipated; and hence, any hermeneutic based within the church's tradition begs several questions, most notably "What is Church."
In essence, then, I am building off the argument by Walter Cardinal Kaspar and its apt summary by Fr Richard John Neuhaus.
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David Schütz Melbourne, Australia Peccator apud peccatores, et insanus apud insanos
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I hope that is clear enough for everyone?
Sentire Cum Ecclesia began years ago back when blogs were the latest thing. They are a bit passe now, and I spend most of my time on twitter (@scecclesia) but from time to time, I do add new things on this 'ere website. Mostly I use it as a place for journaling about my Pilgrimage experiences.
The motto of the blog is:
"Maior autem his est spes"
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I propose that
1) We replace the absentee monarch of Australia (who is also the Monarch of Great Britain) with an elected Australian monarchy.
2) The elected monarch exactly replaces the current monarch in the current constition.
3) The elected monarch has exactly the same powers, duties and responsibilities as those of the current absentee monarch. All the monarch's functions are carried out by his/her personal representatives (as is currently the case): federally by the Governor General, and in the states by the State Governors.
4) The Governor General and the Governors continue to be selected and appointed as they currently are, that is, by the premier with the approval of the monarch.
5) The monarch is elected to sovereignty over Australia for life, but his/her sovereignty is strictly non-hereditary.
6) The elective body is the "college of electors" comprised of the state governors and federal governor general.
7) The election of the monarch must be a unanimous decision on the part of the college of electors.
"The fervant Romanists have always this point in their favour: that they are ready to believe. And they have a desire for the conversion of men which is honest in exactly inverse ration to the dishonesty of the means which they employ to produce it."
-- Anthony Trollope, "The Way We Live Now"
J.G. Schütz Family Arms
"The truth may be out there, but lies are inside your head."
-- Terry Pratchet, Hogfather, page 242
"I really don't think I'm arrogant, but I do get impatient with people who don't share with me the same humility in front of the facts."
--Richard Dawkins


text:
Héctor Pedroza Jiménez (born 26 April 1964) is a Mexican politician from the Institutional Revolutionary Party. From 2009 to 2012 he served as Deputy of the LXI Legislature of the Mexican Congress representing the State of Mexico.

References

1964 births
Living people
Politicians from the State of Mexico
Institutional Revolutionary Party politicians
21st-century Mexican politicians
Deputies of the LXI Legislature of Mexico
Members of the Chamber of Deputies (Mexico) for the State of Mexico

redpajama_set_name: RedPajamaWikipedia


text:
What We Did is a collaborative studio album by Swans frontman Michael Gira and Windsor for the Derby member Dan Matz. It was released on November 13, 2001 through Gira's Young God Records label.

Musical style
What We Did has a considerably more pop-oriented and accessible sound, compared to Gira's other solo works. The majority of the lyrics on the album were written by Matz.

Critical reception

Allmusic critic Thom Jurek described the album as "a finely wrought album of relayed styles and layered textures enfolding one another into a music that could have only been made by these two men, with a small host of guests who appear intermittently," and further stated: "The songs here are all questions that are more pronounced after their seeming narratives have entered back into the silence from whence they came." Daphne Carr of Pitchfork wrote: "The rewards of this record aren't reaped through immediate digestibility, but through repeated suggestion. Still, this is by far the most palatable of Gira's growing mass of output and an indication of continued innovation in collaborating with those whose moods, ideas, and melodies augment his own dark brilliance." Philip Sherburne of Wondering Sound described it as "one of the quietest albums in Michael Gira's catalog."

Track listing

Personnel
 Michael Gira – vocals, performance, production
 Dan Matz – vocals, performance, production
 Anna Neighbor – backing vocals (4, 5, 12)
 James Plotkin – guitar, vocals (1, 2)

References

External links

2001 albums
Michael Gira albums
Young God Records albums
Albums produced by Michael Gira
Collaborative albums


India Electronics Week 2018 will be held at KTPO, Whitefield from 7th Feb to 9th Feb, 2018. The shift from BIEC to KTPO is a strategic decision to move closer to the technology firms and institutions that dominate the Whitefield area. Unlike BIEC, the new venue is located near business and tech parks, and has lesser commute times from the centre of Bengaluru. Plus, the dates of IEW 2018 have been shifted to February too — as EFY's team realised that being the year ending period, it becomes a challenge for decision makers to move out of their offices to attend technology events and trade shows.
India Electronics Week is a mega show on electronics that focuses on promoting latest technologies and investments in India'sESDM sector. IEW comprises of 5 majors shows being held together: IOTshow.in, EFY Expo, LEDAsia.in, T&M Expo and EFY Conferences. 10,000-plus visitors attended the 2017 edition of IEW, which was held at BIEC in March 2017. The key strength that differentiates IEW from other electronics-related events is the fact that the show hosts India's #1 conference of electronics-EFY Conferences. The conference alone accounted for 3,000+ delegates who benefited from talks of 150+ industry experts.


text:
Simple, innovative solution improves school building ventilation
Project: Hessle High School
Sector: Education
Architects: DLA Design
Contractor: Galliford Try Building Ltd
Location: Hull, Yorkshire
Products installed
67 No. HTM Hybrid Ventilation Systems
15 No. Windcatcher X-Air Natural Ventilation Systems
157 No. Window and Wall Louvres
iNVent Control Panels
Monodraught were specified as the hybrid and natural ventilation solution for Hessle High School in 2015. The flagship school for the PSBP scheme, and one of the first to be built, is the £18.6 million Hessle High School and Sixth Form College in East Yorkshire.
The school, designed by DLA Architecture Ltd and constructed by Galliford Try, created a combined, fit-for-purpose school that operates from just one site, with new science labs, ICT and teaching areas and sports facilities.
Monodraught's HTM systems were installed throughout the school in classrooms, halls and corridors. This was complemented by natural ventilation in the form of Monodraught's Windcatcher systems in larger spaces such as the sports, drama, main halls and the dining rooms. Two of these units were further enhanced with our solar powered LED architectural lighting system. This can provide a striking view of the school in the night sky.
Performance of HTM systems Jan 2016-August 2017
The systems have been in place for some time now and we have been able to glean some useful data for the optimum running of the school.
Nick Hopper, Technical Director at Monodraught said "Monodraught are unique in providing a cradle-to-grave service. We take a solution from design through to installation, service and maintenance. We were delighted to work with our partners to monitor the systems as Hessle High School for a 12 month period. In this way we can validate our performance commitments to the school and our contractors and also provide a feedback loop for product improvements."
Average temperatures have been maintained at between 19-23°C during occupied hours, maintaining ideal thermal comfort for staff and students. Total power consumption has been measured at approximately £7.49 per unit. Average air quality has been measured at 776 ppm which is well within the BB101 guideline of an average of less than 1,000 ppm.
Similar projects...
Multi-million pound school complex benefits from wide range of Monodraught ventilation solutions
High quality ventilation delivered at Kent School
Fresh air guaranteed at brand new Tayview School
Healthy ventilation system performing in outstanding school

redpajama_set_name: RedPajamaCommonCrawl


text:
Q: Quoting problems using jq in bash to replace json property with backslashes in content I'm working with a json document where the property keys are filenames, and the values are the intended content of those files, where the files are mostly Java properties files.
I'm writing a Bash script that produces a modified json, where the change is the text in a single "line" of the content of one of the json properties.  This is essentially changing the value of a single property in the embedded Java properties file.
If it matters, the json document is a kubernetes configmap, but that doesn't matter for the problem I'm having.
The process is essentially this:
augfile=$(cat $outfile | sed -e "s/${property}[     ]*=.*$/${property}=${newValue}/")
kubectl get configmap $configmap -o json | jq ".data[\"$filename\"] = \"$augfile\"" | kubectl replace $configmap -f -

What I see in the output is this:
+ kubectlidp dev2 get configmap onemapms-green-configs -o json
+ jq '.data["application.properties"] = "...
...
listprop    =\
abc=def,\
ghi=jkl,\
mno=pqr
..."'
+ kubectl replace <configmapname> -f -
jq: error: Invalid escape at line 2, column 1 (while parsing '"\
"') at <top-level>, line 129:
listprop    =\

It's clear that I have to modify the way I specify the "$augfile" value, but I'm lost in the quotes there.

A: Although you can sometimes get away with using shell string interpolation to "construct" the jq program, it's almost always better to pass in the shell values using the jq command-line options --arg and/or --argjson, e.g. in your case (assuming your shell allows this style of quoting):
 jq --arg filename "$filename" --arg augfile "$augfile" '
   .data[$filename] = $augfile'

redpajama_set_name: RedPajamaStackExchange


text:
Postdoctorates
Tenure-Track-Professors
Target groups ▶
Quick access ▶
Research and Teaching Areas
HU International
International Master's programmes
Berlin Graduate School of Social Sciences (BGSS)
Humboldt-Universität zu Berlin - Department of Social Sciences
Humboldt-Universität zu Berlin | Department of Social Sciences | International | International Master's programmes
The department has been offering international Master's programmes for more than 20 years.
These were developed for internationally-oriented students who are interested in pursuing a career in governmental organisation, diplomacy, political consultancy, NGOs, administration, business consultancy, journalism, teaching or research. The courses offer excellent academic training in the social sciences.
Depending on interests, interested BA graduates can choose from a wide variety of subjects and locations at internationally renowned European and American universities.
More than 1000 students have successfully participated in this programme since its inception.
Students and prospective students are advised by the international master's programme office.
GeT MA - German Turkish Master's Program in Social Sciences
The GeT MA is a four-semester Master's programme where participants spend one year studying at the Middle East Technical University Ankara (METU) and another year at Humboldt-Universität zu Berlin and take an in-depth look at topics in the social sciences from both a German and Turkish perspective.
Euromasters and TransAtlantic Master's programme
The Euromasters and the TransAtlantic Master's are four-semester master's programmes where participants have the opportunity to study at various universities within the EU and the USA and delve into social sciences issues from a European and transatlantic perspective.
MA Research Training Programme MA RTP
The MA RTP is a two-semester programme that serves as preparation for Ph.D. work in the social sciences at a German university.
Master of European Governance and Administration MEGA
MEGA is a German and French master's programme specifically designed for young executives from administration and management that prepares them for the challenges of European administrative cooperation.International Master's programmes.
HU on the internet
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last modified Dec 10, 2015


The tools are merely a means to an end. What you do with the tools, and how you integrate them to improve the base business are what really matters.
"Trust" and "Influence" are relative and fluid. However, they generally belong to people that consistently deliver positive, remarkable experiences -- across channels and over time. Deliver on every promise, exhibit high level of ownership / stewardship and be a "mensch." Do this, and being an influential trust agent will come naturally.
Senior engagement is critical. If your senior leadership wants to relegate social media to an intern, agency or middle manager, resisting the notion that these tools may transform the enterprise, consider changing jobs.
The tools require a high level of proactive readiness. Engage in these channels and you're a friend, confidant, real-time service agent, facilitator, guide and publisher. Be prepared in advance. Get the right hooks in place and the right teams involved. Establish policies and processes that expedite resolution and response.
Success is (still) about the Customer Experience. If holistically, your base-level customer experience stinks, using social media tools probably won't help much. That's why this blog is dedicated to CX rather than preaching the virtues of any one specific channel.
Good help is golden. Strategists who can't execute are as dangerous as "one-trick ponies who only know how to use a single tool ... or generalists who speak at conferences a lot but don't actually deliver any work! Find resources that can develop a solid strategic plan, execute, help your organization prepare, educate and stand by to help, if needed. Look for dirt under the fingernails... and don't be social media sharkbait!
Add your truths! I'm all ears!
Spring is almost here and with it comes the birth of many new things, including the new The Age of Conversation 3, which is scheduled to be released in April. I am honored to have been selected as a contributing author with an esteemed group of incredible thinkers, writers and thought leaders. All of them are active in a variety of areas, working across industries on the "bleeding edge" of social media. This will be a great book for anyone looking to practically implement social tools into next-generation customer management.
Here's a list of contributing authors and links to each!
I'm excited to read all the fabulous insightsin this book... carrying forward the tradition from two greatly successful editions. Stay tuned for more!


Runaway Romance is a specialised wedding planning company that lives somewhere between the traditional wedding industry and small DIY weddings.
We focus on using non-traditional venues to create unique and intimate weddings and celebrations.
We give you stunning, well finished and professional moments, without you having to do it all yourselves.
We are an alternative to the hype, cost and pressure of typical wedding "productions".
We give you out of the ordinary romantic moments which include elopements, small weddings, proposals as well as engagement and anniversary celebrations.
We are all for less hype, more happy!


text:
Derby County takeover still on track say both sides
Abu Dhabi royalty Sheikh Khaled bin Zayed Al still keen to take control of Championship club
Tom PegdenLeicester Mercury business editor
Interim Derby County manager Wayne Rooney during the December 12 Championship match between Derby and Stoke
Sign up to FREE email alerts from BusinessLive - East Midlands
Derby County and Abu Dhabi royal Sheikh Khaled bin Zayed Al are still in talks about the takeover of the club, with both sides keen on it to go through before Christmas.
The Rams announced six weeks ago that a deal had been agreed 'in principle' to sell to Derventio Holdings (UK) Limited – which lists Sheikh Khaled, the 61-year-old cousin of Manchester City owner Sheikh Mansour, as a "person with significant control".
In a statement both sides said: "In order to remove any ongoing speculation, both parties want to assure Derby County's supporters that the acquisition of the club by Derventio Holdings is on track, with a view to completion before Christmas.
"Both parties will now return to applying their full attention to the completion of the deal and will not be making any further comment."
Current owner Mel Morris has been looking for new investment for the past two years.
He is expected to step aside if the deal goes through – but could stay on in a consultancy role. Any deal would need approval from the EFL.
The United States-educated and Dubai-based sheikh's money has snowballed since setting up the Bin Zayed Group in 1988, dealing in everything from construction and energy to technology and financial services.
The Abu Dhabi royal family's net worth was put at £118bn in 2018.
Sheikh Khaled's personal fortune is not widely reported.
In comparison, Stoke City's owners – the Coates family – was put at £7.166bn in the Sunday Times Rich List for 2020. That was 16th in the UK, up £310m and three places from 2019 on the back of the continued success of bet365.
Barnsley owners International Investment Consortium, headed by Chien Lee, have a reported net worth of £6.9bn, although how this is totted up has never been particularly clear.
There's £5.2bn Dejphon Chansiri at Sheffield Wednesday and Stephen Lansdowne has £1.87bn at Bristol City.
TechnologyUK's first space satellite launch from an aircraft set for summer 2021Virgin Orbit launch in USA could mean lift off for similar flights from Cornwall's Spaceport
Gymshark co-founder plans £50m investment fund for next generation of entrepreneurs
West MidlandsAfter securing bumper payout in the summer, Lewis Morgan tells BusinessLive about his plans to spot and nurture the business stars of the future
Company ResultsAAK acquisition posts strong results ahead of crippling Covid impact as it 'trades its way through'East Sussex-based BD Foods was added to the Hull-headquartered UK operations in early 2019


text:
The next life of Waller Creek
By Ari Phillips, Fri., Jan. 11, 2013
Photo courtesy of Waller Creek Conservancy
To explore Waller Creek and environs is to live intensively in the modern world and at the same time to be aware of how brief an instant modernity has been with us; how brief an instant, indeed, the human presence has been here in any guise to contemplate a very old set of surroundings.
– Joseph Jones, Life on Waller Creek
In 1982, Joseph Jones published Life on Waller Creek, a meditative book about the University of Texas English professor's decades-long love affair with one of Austin's main urban creeks. For years Jones strolled the creek, taking "inventories" in which he described his thoughts and feelings while picking up trash (some of which he made into art objects) and observing the landscape – a practice that led to his appearance in Richard Linklater's 1991 film, Slacker. In the film, Jones, who had been one of Linklater's professors, talks about the tragedy of life while meandering down a street that crosses Waller Creek. Twenty years later, much of Austin is hardly recognizable – but the area around Waller Creek remains largely unchanged. Jones died in 1999, after 40 years at UT, teaching Commonwealth English literature. He was heavily influenced by American Transcendentalists Ralph Waldo Emerson and Henry David Thoreau, who believed human beings thrived as self-reliant individuals and should be skeptical of society and its institutions.
The Waller Creek watershed runs from North Austin's Anderson Lane to Lady Bird Lake.
Life on Waller Creek is also a history of the creek, named after Edwin Waller, chosen in 1839 by Texas President Mirabeau Lamar to survey the new Capitol site and begin erecting public buildings. (In 1840, Waller was elected Austin's first mayor.) Shortly after the founding of the Republic of Texas, Lamar had sent a party of four men from Houston to locate a site for the new capital. On April 13, 1839, they reported to the president about the future site of Austin, then called "Waterloo" – a hamlet containing only two families: "The imagination of even the romantic will not be disappointed on viewing the valley of the Colorado, and the fertile and gracefully undulating woodlands and luxuriant prairies at a distance from it. The most skeptical will not doubt its healthiness, and the citizen's bosom must swell with honest pride when, standing in the portico of the capital of this country, he looks abroad upon a region worthy only of being the home of the brave and the free."
Waller Creek, in the heart of this majestic valley, is about 7 miles long, and merges from two branches along the northern border of the UT campus. The creek's watershed, just over a mile wide at its maximum, now lies mostly between Lamar Boulevard to the west and I-35 to the east. More than 50 bridges span the creek – warped wood footbridges, hefty limestone edifices, six-lane highways.
Walking the Creek
At the intersection of Seventh and Sabine streets, steep limestone embankments frame the creek and push up and into the surrounding city. During a late summer visit, the sounds of chirping birds and buzzing insects commingle with blaring radios, sound checks, and passing conversations. Pieces of white bread float in the shallow, moss-hued water, alongside plastic bags, beer cans, and darting mosquito fish. Within sight in either direction recline members of Austin's large homeless community.
Minutes before, I'd made the passage from Austin's Eastside to Downtown, crossing under the traffic-laden I-35 and entering the Red River district, home to music clubs – Stubb's, Beerland, Mohawk, etc. In the midday heat, stagehands carted amps from trailer to venue. I descended a flight of stairs and passed through the looking glass into an entirely different ecosystem: the partly subterranean, partly submerged life of Waller Creek.
MVVA's winning proposal, which will transform 1.5 miles of the creek, is designed along a romantically named chain of parks: the Lattice, the Grove, the Refuge, and the Confluence.
Hanging vines sloped over water-stained limestone walls, and trash eddied around large stepping stones protruding from the creek's shallow water; graffiti lined the corridors passing under streets in either direction. Heading south along the stone walkway toward Lady Bird Lake, I emerged at Easy Tiger, a bar with Ping-Pong tables abutting the creek; balls floated along the far side of the creek, about a 15-foot drop down a reinforced concrete wall.
At Fourth Street, a wooden fence lined a construction site, where the extensive tunnel project that will dramatically alter Waller Creek was under way. The tunnel, scheduled to open in 2014, will relieve the creek of its biggest threat (to development) or defense (from development) – its 100-year floodplain. The flood control will allow redevelopment of about 28 acres, or 1.2 million square feet, of Downtown.
Once the project is completed, inlets along the creek will catch stormwater and send it 70 feet underground, through limestone, into a subway-size tunnel. During a storm, water from approximately 85% of the creek's 5.75-square-mile watershed will be diverted into the tunnel, which leads to Lady Bird Lake. In dry periods, lake water recirculated up to Waterloo Park via a pumping system will maintain the otherwise stagnating creek waters, and the appearance and vitality of the creek.
Just south of Third Street is Palm Park, an uninviting patch of grass and pavement between Waller Creek and I-35. An overgrown, abandoned public pool lies dormant within a chain-link fence. Two padded benches, their purple and blue vinyl shimmering in the heat, stand on either side of a lifeguard chair, just above the uncut vegetation. Ivy spilled over the fence long ago, obscuring something spelled out in bright blue fabric patches.
Download the Waller Creek Redevelopment Plan. (Courtesy of Waller Creek Conservancy)
Slowly the words surfaced: Go With The Flow.
A sinewy man on a bike with no tires – wheels, but no tires – suddenly approached. "I've been watching you for a while. I live down here, so I have to know what's going on," he said. His jeans, far too large around the waist, were held up by string, and his soiled T-shirt, featuring a large illustration of Chuck Norris, read "Don't F&%K With Chuck."
The man said he went by "Crisco," and asked me to hold his pocket Bible while he gathered baseball-sized rocks, for hunting what he said were water moccasins. (I later learned that no poisonous snakes inhabit Waller Creek.) He charged a metal railing that separated the park from the creek, throwing rocks as the railing broke his momentum. "These snakes are really nasty; I've got to keep them scared because otherwise they come up where I live," said Crisco, as he hurled rocks at a brownish-red, four-foot snake. His camp, a dozen yards downriver in the middle of the creek bank, was little more than some clothing and trash bags.
Satisfied after frightening the snake into a half-submerged mess of trash and branches, Crisco retired under a knobby old oak to wait out an afternoon shower. He said he'd been living along Waller Creek for three years and was slowly being pushed south toward Lady Bird Lake by the police.
The point where Waller Creek flows into Lady Bird Lake, future site of the "Lattice." (Photo by Jana Birchum)
While the Waller Creek project is itself a giant civic undertaking, it also reflects the classic urban battle between "quality of life" and poor people, including the homeless. Austin has a homeless population of several thousand, many of whom spend time near Waller Creek, due in part to its proximity to Austin's Resource Center for the Homeless and other medical care, job counseling, and legal aid services. "There are a number of organizations at each end of Waller Creek that cause those experiencing homelessness to traverse that pathway," said Richard Troxell, president of House the Homeless, an educational and advocacy group for homeless Austinites.
Troxell estimates that about 1,000 homeless individuals use the creek corridor daily. Lately, he says, the city has been encouraging the police to keep the homeless out of the area, he believes to prepare for coming development. He imagines the future Waller Creek as much like the heavily commercialized San Antonio River Walk – homeless-free. "I think the development is a mixed bag," said Troxell. "It will sweep Austin's homeless out of the Downtown area, but if homeless service providers are smart, they'll be able to parlay the onset of the change to favorably affect the people experiencing homelessness in Austin."
Troxell thinks nonprofits aiding the homeless need to work together and plan ahead to build resources and move their organizations elsewhere; otherwise, the business community will buy them out one at a time. "If they do get bought out, the homeless community will be run over by this wave of new energy that's coming," he said. "A wave that will be very moneyed and very police-secure."
The starkest contrast between the worlds above and below is at the 15th Street bridge, just north of Waterloo Park, currently a staging ground for the main Waller Creek tunnel inlet and pump station. The tall, barbed-wire-strung planks delineating the construction site's border present a jarring juxtaposition with the neighboring Centennial Park, which that day harbored a dozen or so transients. Under the bridge, a semi-permanent homeless camp announced itself with a reappropriated "Sidewalk Closed" sign placed in the middle of the walkway. The Capitol building in the background added another layer to the composition.
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More Waller Creek
Walking Waller Creek Is a Tour Through Wildlife, Wild Flora, and Wild History
Take this self-guided tour from UT's Office of Sustainability, and learn how much wildness this waterway is home to
Robert Faires, July 31, 2020
Waller Creek Conservancy Rebrands to Waterloo Greenway
Don't worry, the creek hasn't changed its name
Sarah Marloff, Aug. 23, 2019
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TEDxAustin: Fearless Ideas Wrangled Here
This year's attendees will engage in 'participatory theatre'
KEYWORDS FOR THIS STORY
Waller Creek, Joseph Jones, Richard Linklater, Waterloo Park, development, nature, Edwin Waller, homelessness, Richard Troxell, House the Homeless, Waller Creek Conservancy, East Austin, Red River
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Marvin Gaye Biopic SEXUAL HEALING Casts New Lead
Long-in-development biopic swaps outs its lead actor.
Back in November it was announced that rocker-turned-actor Lenny Kravitz had been cast as Marvin Gaye in 'Sexual Healing,' a long-gesting biopic of the Motown legend that was to be directed by Julien Temple. Now Deadline is reporting that Jesse L. Martin ('Law & Order,' 'Puncture,' 'Rent') is set to replace Kravitz as the soul singer.
The film will revolve around Gaye's time spent in Europe in the early 1980s when the singer attempted to get his addictions under control and career back on track with the help of British music promoter Freddy Cousaert (to be portrayed by Brendan Gleeson).
Martin was brought in to replace Kravtiz after Gaye's son, Marvin Gaye III, objected to the casting and threatened legal action against the film. S. Epatha Merkerson is attached to portray Gaye's mother Alberta.
'Sexual Healing' will be produced by Vassal Benton and Fred Bestall.


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Dairy farm concerned with changes to Canada food guide | CHAT News Today!
CYPRESS COUNTY, AB – Canada's brand new food guide is continuing to generate discussion across the country, in what's the first major overhaul of the document in over a decade.
Hatview Dairy Farm southwest of Medicine Hat continues to run at full steam, even as the new food guide is backing away from milk and dairy products.
Something that co-owner Gerald Weiss said isn't unexpected, but is a bit of a let down.
"I had some foreshadowing of what might be happening, but I was disappointed that it came through that way," said Weiss.
The revamped food guide has eliminated the milk and dairy food group, which was a deliberate choice according to federal health minister Ginette Petitpas-Taylor.
Dairy products have been grouped together with meat and legumes to form a new protein category, which Health Canada suggests should take up one quarter of your plate.
However, dietitian Sabina Valentine said she has concerns that the importance of calcium might be overlooked.
"Women for example, between the ages of 19 and 50, need 1,000 milligrams per day which is two to three servings of dairy from the old Canada Food Guide," said Valentine.
"You would have to eat eight cups of spinach to have an equivalent amount of calcium as one cup of milk," said Weiss.
Weiss said he doesn't believe the changes will overly impact his operation, but added the real change could come in more structured environments such as schools and seniors centres.
"For our seniors and our institutions where they have to prepare stuff based on the food guide, this could cause some problems for those adults living in those institutions as well," he said.
The Medicine Hat Chamber of Commerce has also heard concerns regarding the changes, as executive director Lisa Kowalchuk said they've put out calls to all their beef and dairy members in the area.
Health Canada is still calling low-fat milk, yogurt, and kefir good examples of protein, but is also advocating for smaller portion sizes of both dairy and meat.
Weiss said he's hoping to see the best of both worlds moving forward, in Canadians making healthy food choices while also supporting dairy farmers across the country.
"I think a lot Canadians still recognize that dairy is important, and I think we'll continue to use it efficiently and effectively," he said.
Meanwhile, the federal government also announced this week an investment of $2.7 million towards the Dairy Farmers of Canada to support its proAction quality assurance program.
Among the future uses of the money, the Dairy Farmers of Canada are planning to launch an environmental sustainability strategy in the coming years.


Not far from Penzance is the important fishing harbour of Newlyn which is also graced by an impressive harbour light. The South Pier at Newlyn was originally constructed in 1884 and the first lighthouse was built at the same time as the pier. However, in 1914, the pier was extended by 100 feet and the original lighthouse was demolished and replaced with the one shown in the photo. In the background to this photo can be seen Mounts Bay and the prominent landmark, St Michael's Mount. The small, colour coordinated building at the lower right of the lighthouse houses the Ordnance Survey datum equipment - the Ordnance Survey calculates all altitudes in the UK relative to the mean sea level at Newlyn. There is no public access to the pier but there are a number of other locations from which shots of the lighthouse can be obtained, in particular the end of the Victoria Pier on the north side of the harbour entrance. From that viewpoint the light is likely to be more favourable in the early morning or late afternoon.


Oil Prices, Egypt - what's going on really?
As part of my investment strategy I try and keep up on things that are happening around the world. We have to face facts - this is a global economy and what happens around the world effects us.
I'm sharing this article with you because it really made me think. Its no surprise that oil prices are rising and in turn the oil companies profits. Now I'm not down on big biz or big oil per se and I'm sure not a fan of the NY Times but one line in this article struck me "reported earnings of $1.15 billion (after a loss a year ago), driven by higher refining margins. Hmmmm. Higher margins - that doesn't feel good when I'm paying $3.45 per gallon. And it also doesn't fit quite right when "they" tell me there are no inflation worries. What are you seeing - is your stuff more expensive?
Earnings from the company's upstream business, which includes oil and gas production, rose to $7.48 billion in the quarter from $5.78 billion in the period a year ago.
The company's downstream operations, or its refining and marketing business, reported earnings of $1.15 billion after a loss a year ago, driven by higher refining margins.
Chevron, the No. 2 American oil company, reported on Friday that fourth quarter earnings were 72 percent higher than the preceding year. The third-largest, ConocoPhillips, reported that its quarterly profit climbed 46 percent. Growing demand for crude around the world, particularly in China and other developing countries, pushed oil futures traded in New York for the fourth quarter 12 percent higher than the year before, to just over $85 a barrel.
The earnings reports have been overshadowed by developments in Egypt, which have caused a sharp upturn in oil prices in recent days to around $90 a barrel.
Egypt is not a major oil producer, but 1.8 million barrels a day pass through the Suez Canal every day and the Sumed pipeline carries another 1.1 million barrels a day from the Persian Gulf to the Mediterranean. Neither have been disrupted so far.
Several Western oil companies operate in Egypt, including BP and Apache, contributing to the country's production of nearly 700,000 barrels a day. The most vulnerable is Apache Corporation, a middle-sized Houston-based oil and gas producer that relies on Egypt for a hefty proportion of its oil production. But so far the unrest has not impacted exploration and production since the oil fields are far away from major population centers.


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Q: Create multi select check box in SharePoint 2013 Custom User Profile Property? I need to create a custom user profile property with multi select option.
Can any one help on this.How to create this.
Thanks.

A: This isn't a data type supported by the UPSA.

A: You should consider handling it differently. Look at using a Managed Metadata Field. That is how the other multi-value fields are handled, like Skills.