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Posts Tagged 'Eastern Catholicism'
Dating Easter III: The joke's on me!
Tags: astrology, astronomy, Byzantine, Byzantium, calendars, canonization, Catholic Church, Catholicism, Christianity, computer analogies, computer programs, computers, computus, Divine Liturgy, Easter, Eastern Catholic Church, Eastern Catholicism, Eastern Christianity, Eastern Orthodoxy, Eucharist, fasts, feast days, glorification, Gregorian Calendar, High Church, Holidays, holydays, Hours, Julian Calendar, Latin Christianity, Latin Church, liturgical reform, liturgy, Liturgy of the Hours, medieval, Middle Ages, name-day, New Calendar, nonviolence, nonviolent resistance, Old Calendar, order of worship, Ordinarius, ordo, Orthodox Christianity, orthodoxy, Pascha, paschalion, religion, Revised Julian Calendar, Roman Catholic Church, Roman Catholicism, Rome, saints, science, seasons, Second Vatican Council, slava, snow, software, Southern Hemisphere, tradition, Tridentine Mass, Typicon, Typikon, Unia, Uniates, Uniatism, Uniats, Vatican II, weather, Western Christianity, worship
Christ is Risen! Indeed He is Risen!
Yes, on the Third Monday of Pascha yesterday morning – May 12 (NS)! – some snow stuck to the ground in higher elevations of southwestern Pennsylvania (link may break), the Commonwealth where I and alot of other Orthodox live!
This discussion goes back to my recent post occasioned by the (Western) Good Friday Blizzard in the U.S. Midwest,* pointing out that the (small-T) traditional Western association of Easter with Spring is actually more likely to be fulfilled by Orthodox Pascha – for the next few thousand years anyway, if the Lord doesn't return in Glory first – because at this time it's usually one, two, or five weeks later than Easter, and will gradually get later vis a vis the seasons, over time, until of course it reaches Northern Autumn, at which point it will start moving back behind the other way, so to speak, toward Northern Spring. Anyway, that means it's alot less likely to snow in the Northern Hemisphere, or be wintry-cold; not impossible, just less likely!
I've been prevented by circumstances from replying to A Simple Sinner's challenge there until now, among them my own continued study of the Calendar situation within Orthodoxy, and between Orthodoxy and Catholicism / Protestantism. What I've learned is that Old Calendar Christianity – ie, most of Christendom before 1582 – essentially knowingly sacrificed, and continues to sacrifice, a little bit of astrological** accuracy in favor of perfect Liturgical convenience. (As one calendar expert opines [quoted here], "However accurate we might try to make them, calendars should be judged not by their scientific sophistication, but by how well they serve social needs." Or as Another putteth it, "The Sabbath was made for people, not people for the Sabbath.")
As a result of the determination of the Orthodox Paschalion or scheduling of Easter during the first Christian millennium (pursuant to the decision of the First Ecumenical Synod, the Council of Nicea, in AD 325), Western and Byzantine Christian worship services fell into a 532-year cycle discussed briefly and relatively simply here with relatively little polemic. NB: Father Alexander, with the staunchly Old-Calendar Russian Orthodox Church Outside Russia, misspoke at one point: the 19-year cycle is lunar, and the 28-year cycle is solar, not the other way around. Vis a vis the Julian calendar of dates and leap years, the dates of the moon phases calculated for planning purposes – approximate to the observed phases – follow a sequence that repeats every 19 Julian years. And as the same linked paragraph also notes, Julian dates recur on the same days of the week every 28 years. 28 times 19 equals 532, the two cycles resynchronizing together every 532 years.
It wasn't just about Easter / Pascha. For medieval Byzantine Christians, nearly every day of the year was – and for all Orthodox still is – describable in relation to Pascha, whether it's a day of a week of the Triodion (pre-Lent), the Great Fast (Lent), Holy Week, the actual Pascha Season, or weeks after Pentecost for the rest of the year and early the following year until the Triodion comes around again. Most people don't make this connection – it took me a while – but literally every day is a Moveable Feast! For medieval Western Christians, only the Season(s) of Advent / Christmas / Epiphany were taken out of the relationship to Easter, days of these weeks being defined specially. (Byzantine Christians didn't have such a liturgical Advent [just our Nativity Fast], nor an Epiphany / Theophany 'season' really.) When I was going through Catholic schools and seminaries, even "Ordinary Time" was discussed Pentecostally in terms of "the life of the Spirit in the Church," even if the name "Ordinary Time" seems like "generic/not exciting"!
Therefore, for Byzantine and High-Church Western Christians then and today still, any given day has two aspects. Easterners characterize these as the Menaion and the Paschalion, ie, the Fixed and the Moveable – the commemoration of the numerical calendar date, and that of the relation to Pascha. (This is why some of us consider it imprecise to call the Old Calendar as used in most of the Orthodox Church "the Julian Calendar." Caesar didn't know about the Resurrection of Christ, because JC – the earlier one who only thought he was god – died too soon! OC Orthodox' Menaion is Julian, but the Paschalion is Hebrew.) Westerners traditionally thought of them a little differently, the Liturgical Season (Advent, Christmas, Lent, Easter, Pentecost) or "Temporal Cycle," and the saint's feast of the numerical calendar date otherwise, the "Sanctoral Cycle."
Why is all this important? Because as I said, the sequence of services – not just Eucharistic Liturgy, but also the Hours and some other Church services – repeated every 532 years. Each day's services were also complicated by multiple commemorations on many days of the year, and because of the Menaion and Paschalion (to use the Eastern terms) seeming to jump with regard to each other yearly, a priest needed help putting together any given day's services. He didn't invent them himself eventually, but had the accumulated Holy Tradition in this regard to guide him. As Fr. Alexander said in the linked article, for Orthodox the key to this (big-T) Tradition is called the Typikon (or Typicon), a big book that describes all the possible combinations of feasts and fasts for the 532-year cycle. ISTM the Church of Rome had something similar whose most common name seems to have been the Ordinarius, the basis of the Ordo, although as this (old) Catholic Encyclopedia article emphasizes, it varied a bit with the addition of local, regional, or national feasts, or those pertaining to a particular religous or monastic order, and their interaction with the universal (Latin) feasts; this is also true in Orthodoxy, without vitiating the reliance on the Typicon as a whole. Examples of Orthodox versions of the annual extracts from the Ordinarius that were eventually printed by dioceses, provinces, nations, and orders of the Church of Rome (as the CE discusses) include these from the (Old Calendar) Diocese of Alaska of the Orthodox Church in America (OCA), and the "2008 Tipic" currently available on the homepage of the OCA's (New Calendar) Romanian diocese. (I don't know if all the OCA's dioceses do their own Orders of Divine Services; the Romanian diocese's commemorations might vary from those of the rest of the OCA due to their Romanian traditions, most of the rest of the OCA being of Russian or Carpatho-Russian heritage. And Alaska is their only remaining OC diocese, so its Menaion would differ from most of the rest of that jurisdiction [though they also have a few dozen OC parishes in other dioceses].)
So what? I believe Fr. Alexander exaggerates when he complains that parishes and jurisdictions on the Orthodox New Calendar "throw the Typicon in the trash." IIUC, they will only gradually, over the centuries, accumulate combinations of feast-days not currently covered by the Traditional Orthodox Typikon. But most usage of the Typicon t/Traditionally didn't consist of the 'dartboard' approach he and others often employ – impressively – to prove its usefulness, but instead just marching through it day by day, week by week. The Typikon in a sense was the calendar, covering both Menaion and Paschalion. The same for the Ordinarius in the West. I can't find discussion of the impact of the Gregorian Calendar reform on the Ordinarius and the Ordo, but since the Western Church went from a 532-year cycle to a nearly 6-million-year one, it has had to require increasing intervention by Rome to account for unaccounted-for combinations of universal (Latin) and other feasts, a significant departure from Tradition. Or massive depletion of feasts from the calendar, as has happend in the last few generations, with the liturgical "reform's" increased focus on the Seasons, and the 'lay-off' of certain well-known but ancient Saints now questioned, such as Christopher and Philomena, and the Great-Martyr George for God's sake! (Sorry, I almost never take God's Name in vain; but here, is it?! In any case, Orthodox often include prayers and especially hymns from more than one saint-of-the-day, as well as from the season, in Liturgy, similar to what the Tridentine Mass did.) As Dr. Roman points out in the linked article, this approach too is highly not-Orthodox – and he's an Eastern Catholic! Or even a dramatic simplification of the calendar and approach to feasts: for instance, I have no idea what most of this even means, since I have no memory of the Latin Liturgy before Vatican II. "Semi-double of the Second Class"?!! Today Latin observances are in order of increasing importance: Commemorations (ie, de-emphasized Optional Memorials during Lent), Optional Memorials, Obligatory Memorials, Feasts, and Solemnities … period. In fairness, I don't know what most of the Orthodox Orders of Services I linked to above are talking about either, since I haven't had a chance to study the finer points of Orthodox Liturgy yet. But I've probably seen or heard it in church, and I know it's all hugely valued by Orthodox Holy Tradition, so much that if you touch the Liturgy, there's rioting in the streets of Greece, even deaths … or (successful) mass resistance to Communist-backed "renovationism" in the USSR in the '20s. (I never heard that in "History of the Soviet Union" in college!) And again in fairness, as Fr. Alexander points out, in the Orthodox New Calendar aka Revised Julian, there's no cycle, it's completely open-ended, so that it will require updating at the beginning of just about every century by dioceses or jurisdictions or synods.
Long story short, nearly all the world's Orthodox keep the Traditional Orthodox Paschalion,*** and the overwhelming majority of the world's Orthodox keep the Traditional Orthodox Calendar aka Julian (though a minority in the Western world), among many, many other reasons, because this Menaion and Paschalion are, mathematically speaking, internally perfect. They trade one day every 134 years vis a vis the sun and stars and climatic seasons, for the convenience of continuing to follow the Services sanctified by centuries of Orthodox Fathers and Mothers of the Church, Saints, and the All-Holy Spirit of God, without requiring any more novel Hierarchical intervention than necessary (eg, when new Saints are added to the calendar), or the gutting of the calendar or its feasts and Saints (most of the world's Orthodox treat their Saint's name-day more importantly than their "birthday according to the flesh"), or of the Liturgical Tradition itself. And it's not rare among Orthodox to express doubt that the Lord will delay His Return in Glory long enough to let us seriously worry about Pascha in Northern Autumn – though if He does, there's always the Southern Hemisphere! (I guess then they'll trade kielbasa at the parish Pascha bash after late-night Liturgy, for "shrimps on the barbie"! Or wait, they're shellfish and not part of the Fast. You get what I mean though….)
Think of it computerwise: The raw data are (1) the universal calendar, (2) the elements of the Liturgies (Eucharist, Hours, etc.), (3) a national or regional calendar, and (4) a local calendar. The Typikon or Ordinarius is/was the database assembled from these raw data. Holy Tradition is/was the software. And the annual Ordo's or other printouts are the output. Michael Purcell (Orthodox) says his Menologion 3.0 software (both calendars) is ready for download and use on your computer, but generally speaking, the Typikon is in some ways similar to that, and in other ways different, as you could see sampled at the Alaskan and Romanian links above. To really see it computerwise, a Melkite Catholic priest (Gregorian Calendar) has computerized (5.6 MB) an unofficial software version of his diocese's typicon for the next 1,000 years(!), and although he says the Hours will be added in a software update expected at the end of next year, the list of options just for Eucharist is more than the Menologion provides, because the Menologion isn't intended to provide those things.
(*–As well as part of a long-term ongoing attempt to get my head around Orthodox calendar stuff for the sake of explaining it here.)
(**–As they called it a long time ago.)
(***–Metropolitan KALLISTOS [Ware] in The Orthodox Church says Finland's Orthodox are required by the government to follow the Gregorian Calendar, ie, not even the Revised Julian. I don't know why Constantinople's Estonians do, representing one in eight Orthodox in that country.)
All Saints of Ireland
April 27, 2008 in Eastern Orthodox Christianity
Tags: Celtic Christianity, Celtic Orthodoxy, Christianity, Eastern Catholicism, Eastern Orthodoxy, Ireland, Irish Orthodoxy, Orthodox Christianity, orthodoxy, religion, saints, Ukrainian Orthodoxy, Unia, Uniatism
This discussion is from someone who usually seems to know what he's talking about, a Ukrainian Canadian who seems to interact with both Orthodoxy and Eastern Catholicism.
An amazing priest
Tags: African Orthodox, African-American Orthodox, African-Americans, Al Raboteau, Albert Raboteau, Catholic Worker, charities, civil rights movement, converts, David Kirk, Dorothy Day, Eastern Catholic Church, Eastern Catholicism, Eastern Christianity, Eastern Orthodoxy, Emmaus House, Emmaus Movement, Harlem, homeless, homelessness, Julia Raboteau, New York, obituaries, Orthodox Christianity, orthodoxy, poverty
I just came upon the NY Times obituary for Fr. David Kirk of Emmaus House/Harlem in New York City, who reposed last May 23, the week before Pentecost. The obit is reproduced at Wikipedia. More details at The OCA. This seems to be a website archive/homage of him. There's quite a bit about him through Google, including a National Public Radio report after his death. Memories of him from Fr. John Garvey in the journal of the Orthodox Peace Fellowship, as well as from Albert and Julia Raboteau (see below).
Emmaus House/Harlem continues as a broad community of (formerly) homeless people and others with them – sounding very much like the Catholic Worker movement of Dorothy Day with which/whom Fr. David was also associated – including Albert Raboteau (sometimes officially referred to as Al Raboteau), an Orthodox professor of religion at Princeton University and African-American convert from Catholicism, and his wife Julia.
Emmaus House needs money and other material help, as well as prayers and solidarity.
The Accidental Schism?
Tags: church history, church union, Constantinople, East-West Schism, Eastern Catholic Churches, Eastern Catholicism, Eastern Christianity, Eastern Church, Eastern Orthodoxy, ecumenism, Great Schism, Orthodox Christianity, orthodoxy, papacy, pope, Roman Catholic Church, Roman Catholicism, Rome, schism, tradition, Uniates, Uniatism, Uniats
(Opinion Alert: Just a few ruminations.)
Was it an accident that Rome and Constantinople's break in communion of 1054 became permanent? Like I've said, there were previous ones. Doctrinal divergence? Even this hadn't prevented patching-up differences previously. And between 1054 and 1453 there were several attempts to do so again. The last one actually resulted in a brief reunion: the final service in Hagia Sophia as Constantinople was falling to the Turks – without the promised help from the West – included Latins and Orthodox. The Union of Florence was repudiated by the Russians, Greek monastics and laity, and finally the Greek episcopate.
According to their official position historically, Rome continued seeking to 'make real' that Union by signing local unions with Orthodox communities under various conditions, not all of them voluntary or truthful. (These are the Eastern Catholic Churches, aka Uniates or Uniats.) At the same time ISTM the sense of doctrinal divergence pointed to as early as the 1200s by Orthodox canonist and Patriarch of Antioch Theodore Balsamon, and at the time of the Council of Florence itself by the Metropolitan of Ephesus, St. Mark Eugenicos, grew on other Orthodox as time wore on. Some say that as long as the Latin Church hasn't been condemned officially by a council of the whole Orthodox Church, that doesn't matter … but ISTM that hasn't been the sense of most Orthodox Christians. To Orthodox, some things are established by tradition, which we strive to make the Life of the Spirit of God in the Body of Christ, the whole Orthodox Church, even in the absence of a universally-denominated "ecumenical synod." There certainly weren't any "ecumenical councils" before Nicea!
So that may be a human evaluation of how we got where we got.
Doctrine and the Church, including but not limited to the Papacy of Rome
September 24, 2007 in Eastern Orthodox Christianity
Tags: Catholic Church, Catholicism, catholicity, Christianity, church history, church polity, conciliarism, conciliarity, doctrine, Eastern Catholic Churches, Eastern Catholicism, Eastern Orthodoxy, ecclesiology, local church, Orthodox Christianity, orthodoxy, papacy, Philip Sherrard, pope, prelest, Protestantism, Quakerism, religion, Roman Catholic Church, Roman Catholicism, Rome, Russia, sobornost, spirituality, theology, Uniates, Uniatism, Uniats, Western Christianity
The blogger from the previous post, Mr. Brooks Lampe in the Washington, DC, area, here tackles some heavy stuff, without it coming across too heavy! He's reporting and reflecting mostly on a book by Philip Sherrard, whose writing can be extremely dense – well-planned, well-packed, making for downright oppressive reading, like much philosophy can be – but finally rewarding to the effort. It's the sequel to Lampe's article linked to in the previous post.
A few reflections of my own:
Fr. Gregory Matthewes-Green referenced there is the husband of Frederica Matthewes-Green, speaker, critic, and columnist about Orthodox and other topics, in person, in print, and on radio. They are the pastor and khouria (Arabic for priest's wife [priest is khoury, like the surname], apparently pronounced like Korea) of Holy Cross Antiochian Orthodox Church in Linthicum, Maryland, near Baltimore.
Lampe blew me away by saying the following, even before getting to Sherrard! (emphasis added): To a large extent, in fact, I credit Western Christianity for leading me to the East…. [T]he West has always been introspective in trying to identify and return to the true faith where it perceives cracks in the truth. Anglicanism and the C.E.C. in particular, I believe, live out the agonia of a faith that has been partially damaged or compromised. For Western Christians, present-day Christianity in part means salvaging and rebuilding the Church. This is most obvious in terms of living in a world where the Church has been "broken" into multiple parts, but it is also evident in the liturgy and sacraments, where there is a sense that the inherited forms and meanings of the modern West are lesser versions of a former glory. In the minds of most high-church Westerners, that former glory can never be restored; as such, the best thing to do is stay the course and counteract the Church's entropic tendencies. Western Christianity's "agony," then, plays a large role in protecting us against complacency (although skeptics and agnostics can become complacent) and in stimulating a desire for a seemingly unreachable ideal. In studying the particular theological differences between Rome and Orthodoxy, I am beginning to see that this agony is not the necessary dead end.
ISTM Rome itself might disagree with such a characterization, but one might see it in Rome's, just like Protestantism's, constant searching for new ways to express what it has of the tradition, or ways to say what it has better; hence all the 'schools of theology' throughout its history and their struggles and conflicts and politics (perhaps unfairly represented, for readers/viewers of Umberto Eco's The Name of the Rose, by the great philosophical/theological question of the debate, "Did Christ own the clothes He wore?").
Lampe points to the insight that even when we use the same words, Orthodox and Latins are often not saying the same thing. This is a theme of Fr. John Romanides as well.
Learning that the papacy of Rome – to paraphrase somebody in the musical 1776 ("John Adams"?) I think? – did not 'spring full-grown from the head of Christ,' but historically evolved from a local bishopric to doubt-worthy and damaging claims of universal jurisdiction, infallibility, and necessity for salvation, was key to my leaving it the first time in favor of the Quakers in 1991, returning to it 'on my own terms' in '98, and thus in the background of my leaving it again for Orthodoxy in '02.
Where Lampe/Sherrard(?) uses the word parish, IIUC I believe we Orthodox have to usually understand bishopric or diocese (of whatever title). Some early Councils use parish not in the modern sense of a subdivision or outpost of a diocese, but the whole, presided over by its Ruling Hierarch. In truth, the Whole Orthodox Church and Christ's Body is indeed theologically present in every Eucharistic assembly, with or without the in-person presence of its Ruling Hierarch, but at least with his authorization… though this is true par excellence under his actual presidency: the Bishop, his priests, deacons, and other clergy, in the midst of the laity. This is why for us a Hierarchical Divine Liturgy is such a big deal.
This article points to the theological importance of the Local Church better than I've ever seen before, something with which the Latin Church wrestled after its Second Vatican Council, until 'localizers' were basically 'pinned' (to extend the wrestling metaphor!) by the "tag team" of John Paul II and then-Cardinal Ratzinger, his doctrinal chief, in favor of the papacy again, at least as far as official discussion is concerned. This is why the dribs and drabs that came out in connection with the "dropping of the title Patriarch of the West," from Ratzinger – now Pope Benedict XVI – and others last March, were so unexpected, uncertain, unsatisfying… and untrusted! This presentation of Orthodoxy, and many others, starts with the Local Church; Latins instinctively look first to a "Universal Church" of which their pope is the merely-human head, and local dioceses mere outposts with an uncertain practical-theological significance, amid his universal jurisdiction even theoretically over every individual believer, even around that believer's local bishop.
(NB: On the subject of Local Catholic Churches – or not! – I believe the concern expressed over the 2002 establishment of 4 'normal' Latin dioceses in the Russian Federation, with one of them, in Moscow, as their 'chief,' has proved unnecessary. The Latin ecclesiastical province of "the Mother of God of Moscow" seems, like all other Latin ecclesiastical provinces in recent centuries, virtually toothless, and not an "innovation" such as an Orthodox autonomous metropolia. Each diocese's relationship with Rome remains full and direct. The four bishops do form the Russian Federation Catholic Bishops' Conference, which is for now as relatively powerless as all other Latin national bishops' conferences. The four dioceses' former post-Soviet existence as "apostolic administrations" is normally considered by Latins an interim structure, on the way to being made a diocese. [They are called "apostolic" because of their status as sort-of appendages of Rome, sometimes called by Latins "the Apostolic See."] It's true that few Latin bishops are titled "Metropolitan" as apparently their Archbishop of Moscow has been sometimes referred to as, but his formal title is normally just Archbishop; he is described as a "metropolitan archbishop" to distinguish him from the relatively few Latin archbishops who are not the mostly-titular heads of these mostly-toothless "provinces." I also note that Latins in the disputed Sakhlin Islands [between Russia and Japan] remain outside the "province" of Russia, within an undeveloped structure called an "apostolic prefecture," though their bishop in Irkutsk, Siberia, is pulling double duty as prefect of Sakhalin. And the Latin bishop of Novosibirsk was named to serve also the handful of parishes throughout the country of Russian and Ukrainian Byzantine Catholics, but neither has received its own bishop otherwise either, and there are indications the Vatican has committed itself not to make a move that would be so provocative to the Orthodox. [This linked article is very partisan, but in many places throughout the world Eastern Catholics of one or more spiritual traditions remain under Latin bishops' jurisdiction… and in some places Latins are under Eastern Catholic bishops!])
(emphasis added) …Sherrard articulates the Orthodox belief that "unity" or "wholeness" of the Church is not found in the sum of all the parishes together, but in each local parish itself. Each eucharistic center is the Church because even though the body of Christ is distributed in many parts, each part is whole and complete in itself:* "There cannot be one local church which is more catholic or more united than another, because one manifestation of the Eucharist cannot be more, or less the manifestation of the body of Christ than another…. Christ is equally present whenever his body is manifest {eucharistically}, so the principle of catholicity and unity is equally present. The local church which manifests the body of Christ cannot be subsumed into any larger organization or collectivity which makes it more catholic and more in unity, for the simple reason that the principle of total catholicity and total unity is already intrinsic to it."
(*–ie, Just like the Communion bread itself!)
Not having read Metropolitan JOHN (Zizioulas') well-known work on "eucharistic ecclesiology" – just some critiques of it – I can't say if Sherrard is saying the same thing, or something different.
A key insight of Sherrard's is something I have felt instinctively for a few years now (emphasis and brackets added): Eventually, Sherrard states explicitly that the Papacy is a misguided idea because {ironically!!} it destroys the eucharistic unity of the Church. If [Rome's] Petrine doctrine is correct then the Church is not unified through the Eucharistic celebration, but in that central organ or instrument of government that is the Pope. The responsibility of guarding the faith lies ultimately with the pope and not with the laity and clergy, not with the body as a whole. In other words, the apostolicity of the Church is reduced from the whole body to its head. The local parishes cease to be the full expression of the Church because they in themselves lack that quality of functioning as an apostolic body.
In effect, Rome's theology of primacy is exaggerated or overblown – "a one-man ecumenical council, even a one-man Church," I have called it elsewhere – a danger to the reality and faith of the rest of its Patriarchate and anyone else "in communion with" it. IIUC, even Eastern Catholic (aka "Uniate") patriarchates – Maronite, Melkite, Syriac, Coptic, Armenian, and Chaldean – have to have the Pope of Rome "extend communion to" their newly-elected patriarchs, apparently functionally equivalent to the "autonomous" status of the Orthodox Patriarchate of Constantinople's Church of Finland, its Church of Estonia, I believe its Ukrainian Orthodox Church of Canada, and possibly some others of its jurisdictions. A requirement like this is apparently all that prevents communion between Rome and the Assyrian Church of the East (aka "Nestorian"), and also organic reunion between the Assyrians and the Chaldean Catholics, now that Rome and the Assyrians have concluded they agree theologically after 1,600 years apart. In addition, I get the impression from their own printed sources that at least some Eastern Catholic patriarchs function almost like 'little popes' over their own jurisdictions, sounding much less collegial, conciliar, or synodal than even the most centralized Local Orthodox Churches. Does this come from association with Rome? I don't know enough of their history to say.
This article also contains an excellent description of Orthodox Church conciliarity like I've never seen it before (emphasis and brackets added): The conciliar structure of the East, on the other hand, reflects the body functioning organically, in agreement and unity with itself and without reducing any local parish to being a piece of the whole: "What is intended through a council is that the identity {ie, identicalness} of the faith manifest in each local church, and vested therefore in each bishop, should be affirmed and confirmed through the mutual witness of all the bishops. It is the fact that its pronouncements affirm and confirm the unity and catholicity of the truth established a priori {ie, from the beginning!} in the Church–and through the act itself of the Church's foundation–that makes a council an authoritative organ of the Church…. It is the whole body of the Church that is the criterion of orthodoxy. It is the Church which determines the councils, not the councils that determine the Church."
Orthodox are sometimes chided for 'theologizing everything,' especially for perceiving the Filioque even in Latin Church structure and discipline. But like I've said, Orthodox are very theological! That's why we're "o/Orthodox"!
In fairness to the Latins, Protestants often see more than Latins do in Latins' "meritorious acts," because of Luther's errors. Technically in Latin salvation, positive virtue is optional; only avoidance of "mortal sin," or sacramental absolution of it, is necessary. When I entered the high school seminary of a Latin religious order whose main task is youth work, I learned – and experienced – one of their key principles: If you keep adolescents too busy – not necessarily doing 'good,' perhaps just 'morally neutral' – they'll have less time to sin! An idle mind, or body, is the devil's workshop, I guess. But when I encountered what some call the "positive ethics" of the Quakers much later – not just or primarily focused on avoiding evildoing, but promoting good-doing, with their self-improvement, pacifism, social justice work, "mysticism," "Divine leadings," etc. – was when I felt liberated from Latin "negative ethics" for the first time… and also had less time to sin… but felt better about it!!! (From an Orthodox perspective I see more clearly the problems with both systems now. Quakerism risks self-delusion, eg, [1] the idea that I'm frequently, consciously, authoritatively experiencing Divine input into my thoughts, perceptions, words, or deeds, without more serious work on my passions, or o/Orthodox belief or membership in Christ's Body the Orthodox Church, and [2] the idea that I'm progressing, even in humility[!], toward "the state Adam was in before he fell… even the state of Christ that never fell" [early Quaker, George Fox], ie, actual [not forensic] sinlessness and perfection even during life.)


text:
#pragma once

#include <string>
#include <vector>

#include "mediafire_sdk/http/shared_buffer.hpp"
#include "mediafire_sdk/http/headers.hpp"
#include "mediafire_sdk/api/response_base.hpp"

#include "boost/date_time/posix_time/ptime.hpp"

namespace mf {
namespace api {
/** API action path "file" */
namespace file {
/** API action "file/recently_modified" */
namespace recently_modified {
/** API path "/api/1.3/file/recently_modified" */
namespace v1_3 {

/**
 * @class ResponseData
 * @brief Response data from API request "file/recently_modified"
 *
 * This data is only available if the API request was successful.
 */
class ResponseData
{
public:
    /** API response field "response.quickkeys" */
    std::vector<std::string> quickkeys;
};

/**
 * @class Response
 * @brief Response from API request "file/recently_modified"
 */
class Response : public ResponseBase
{
public:
    /** Parsed API response on successful parse. */
    boost::optional<ResponseData> response_data;
};

class Impl;

/**
 * @class Request
 * @brief Make API request "file/recently_modified"
 */
class Request
{
public:
    /**
     * API request "file/recently_modified"
     */
    Request();

    /**
     * Optional API parameter "number_of_files"
     *
     * @param number_of_files Set parameter "number_of_files" in API request.
     */
    void SetNumberOfFiles(uint32_t number_of_files);

    // Remaining functions are for use by API library only. --------------------

    /** Requester/SessionMaintainer expected type. */
    using ResponseType = Response;

    /** Requester/SessionMaintainer expected type. */
    using ResponseDataType = ResponseData;

    /** Requester/SessionMaintainer expected type. */
    typedef std::function< void( const ResponseType & data)> CallbackType;

    /** Requester/SessionMaintainer expected type. */
    void SetCallback( CallbackType callback_function );

    /** Requester expected method. */
    void HandleContent(
            const std::string & url,
            const mf::http::Headers & headers,
            const std::string & content
        );

    /** Requester expected method. */
    void HandleError(
            const std::string & url,
            std::error_code ec,
            const std::string & error_string
        );

    /** Requester expected method. */
    std::string Url(const std::string & hostname) const;

    /** Requester optional method. */
    mf::http::SharedBuffer::Pointer GetPostData();

    /** SessionMaintainer expected method. */
    void SetSessionToken(
            std::string session_token,
            std::string time,
            int secret_key
        );
private:
    std::shared_ptr<Impl> impl_;
};
}  // namespace v1_3

}  // namespace recently_modified
}  // namespace file
}  // namespace api
}  // namespace mf

redpajama_set_name: RedPajamaGithub


text:
Description of Aphelopus fuscoflavus, a new species of Dryinidae from Thailand (Hymenoptera, Chrysidoidea)
Adalgisa Guglielmino‡, Massimo Olmi§, Alessandro Marletta|, Zai-fu Xu¶
‡ University of Tuscia, Viterbo, Italy
§ Tropical Entomology Research Center, Viterbo, Italy
| University of Catania, Catania, Italy
¶ South China Agricultural University, Guangzhou, China
Corresponding author: Zai-fu Xu ( xuzaifu@scau.edu.cn )
Academic editor: Michael Ohl
© 2017 Adalgisa Guglielmino, Massimo Olmi, Alessandro Marletta, Zai-fu Xu.
This is an open access article distributed under the terms of the Creative Commons Attribution License (CC BY 4.0), which permits unrestricted use, distribution, and reproduction in any medium, provided the original author and source are credited.
Citation: Guglielmino A, Olmi M, Marletta A, Xu Z-f (2017) Description of Aphelopus fuscoflavus, a new species of Dryinidae from Thailand (Hymenoptera, Chrysidoidea). Journal of Hymenoptera Research 57: 115-121. https://doi.org/10.3897/jhr.57.12462
ZooBank: urn:lsid:zoobank.org:pub:7F135A17-F735-4A56-9721-99135D774EF5
A new species of Aphelopus Dalman is described from Thailand, Sakon Nakhon: A. fuscoflavus sp. n. Morphologically the new species is similar to A. zonalis Xu, Olmi & He, 2013, known from China, Hainan, but it is clearly different in having the basivolsella fused with the paramere, while the basivolsella is not fused with the paramere in A. zonalis. Published identification keys to the Oriental species of Aphelopus are modified to include the new species.
Aphelopinae, Aphelopus, new species, Oriental region, key, Thailand
Dryinidae (Hymenoptera, Chrysidoidea) are parasitoids of leafhoppers, planthoppers and treehoppers (Hemiptera, Auchenorrhyncha) (Guglielmino and Virla 1998; Guglielmino and Bückle 2003, 2010; Guglielmino et al. 2006, 2013, 2015). Aphelopus Dalman, 1823 is a genus that is present in all zoogeographical regions (Olmi 1984; Xu et al. 2013; Olmi and Virla 2014; Olmi and Xu 2015). In total 78 species have been described from all continents (Olmi and Xu 2015) and the genus was revised at world level by Olmi (1984, 1991) and in the Oriental, Neotropical and Eastern Palaearctic regions by Xu et al. (2013), Olmi and Virla (2014) and Olmi and Xu (2015), respectively. The species of Aphelopus inhabiting the Oriental region have been recently studied by Xu et al. (2013); they listed 31 species in total.
Aphelopus species are parasitoids of leafhoppers belonging to Typhlocybinae (Cicadellidae) (Guglielmino et al. 2013). Contrarily to almost all dryinids, females of Aphelopus do not have chelae and do not feed on their hosts; they grasp the body of their hosts between the two fore legs, with or without the help of their mandibles (Olmi 1984, 1994).
In 2016 we examined additional specimens of Aphelopus from Thailand and discovered a new species described in this paper.
The descriptions follow the terminology used by Olmi (1984) and Xu et al. (2013). The measurements reported are relative, except for the total length (head to abdominal tip, without the antennae), which is expressed in millimetres. The following abbreviations are used in the descriptions: POL is the distance between the inner edges of the two lateral ocelli; OL is the distance between the inner edges of a lateral ocellus and the median ocellus; OOL is the distance from the outer edge of a lateral ocellus to the compound eye; OPL is the distance from the posterior edge of a lateral ocellus to the occipital carina; TL is the distance from the posterior edge of an eye to the occipital carina.
The term "metapectal-propodeal complex" is here used in the sense of Kawada et al. (2015). It corresponds to the term "propodeum" sensu Olmi (1984, 1994), Olmi and Virla (2014), Olmi and Xu (2015) and Xu et al. (2013). The term "ADO's" is here used in the sense of Riolo et al. (2016). It corresponds to the term "rhinaria" sensu Olmi (1984, 1994), Olmi and Virla (2014), Olmi and Xu (2015) and Xu et al. (2013).
The types of all Oriental species of Aphelopus have been previously examined by the authors.
The type specimen described in this paper is deposited in the collection of the Queen Sirikit Botanic Garden, Chiang Mai, Thailand (QSBG).
Genus Aphelopus Dalman, 1823
Aphelopus Dalman, 1823: 8. Type species: Dryinus atratus Dalman, 1823, by subsequent designation of Westwood (1839).
Female: Fully winged; epistomal suture not touching antennal toruli; occipital carina complete; antenna without ADO's; palpal formula 5/2; forewing with costal cell enclosed by pigmented veins, with pterostigma; stigmal vein long and regularly curved; course of forewing veins not marked by dark stripes; hind wing hyaline, with costal cell, without dark medial longitudinal stripe; protarsus not chelate; tibial spurs 1/1/2. Male: fully winged; epistomal suture not touching antennal toruli; occipital carina complete; palpal formula 5/2; forewing with costal cell enclosed by pigmented veins, with pterostigma; stigmal vein long and regularly curved; course of forewing veins not marked by dark stripes; hind wing hyaline, with costal cell, without dark medial longitudinal stripe; basivolsella situated completely below distivolsella apex; tibial spurs 1/1/2.
Aphelopus fuscoflavus sp. n.
http://zoobank.org/FF150F3A-F60D-4702-B992-08DE179813E9
Figs 1, 2–3
Male with antenna filiform; head testaceous, except large brown spot on vertex; mesosoma testaceous, except area of scutum between notauli darkened, scutellum and metanotum brown, metapectal-propodeal complex black; notauli complete, posteriorly separated; basivolsella with one subdistal bristle, fused with paramere.
Male. Fully winged (Fig. 1). Length 1.7 mm. Head testaceous, except large brown spot on vertex. Antenna yellow, except segments 4–10 darkened. Mesosoma testaceous, except area of scutum between notauli darkened, scutellum and metanotum brown, metapectal-propodeal complex black. Metasoma brown. Legs yellow. Antenna filiform. Antennal segments in following proportions: 3:3:4:4:5:6:6:6:6:9. Head dull, granulated. Frontal line incomplete, present in anterior half of face. Occipital carina complete. POL = 7; OL = 3; OOL = 2; OPL = 2.5; TL = 2; greatest breadth of posterior ocelli shorter than OL (2:3). Scutum, scutellum and metanotum dull, granulated. Notauli complete, posteriorly separated; minimum distance between notauli longer than greatest breadth of posterior ocelli (3:2). Metapectal-propodeal complex with dorsal surface (i.e. metapostnotum) dull, reticulate rugose; posterior surface (i.e. first abdominal tergum) reticulate rugose, with median area shiny, unsculptured. Forewing hyaline, without dark transverse bands. Basivolsella (Fig. 2) fused with paramere and with one subdistal bristle. Tibial spurs 1/1/2.
Female. Unknown.
Aphelopus fuscoflavus sp. n.: male holotype in dorsal view. Length 1.7 mm.
Material examined
Holotype: male, Thailand, Sakon Nakhon Province, Phu Phan National Park, Nam Hom Waterfall, Sao Hi, 17°07.340'N 104°20.788'E, 344 m, 25–31.III.2007,Malaise trap, T2377, Sailom Tonqboonchai leg. (QSBG).
The name fuscoflavus derives from the Latin adjectives "fuscus" (dark) and "flavus" (yellow), because of the partly testaceous and partly brown colour.
Because of the head testaceous, except large brown spot on vertex, the mesosoma partly testaceous and partly brown, the complete notauli, the basivolsella with one subdistal bristle, the new species is similar to Aphelopus zonalis Xu, Olmi & He, 2013, described from China, Hainan. The main difference between A. fuscoflavus and A. zonalis is centered on the structure of the basivolsella; fused with the paramere (Fig. 2) in A. fuscoflavus, not fused in A. zonalis (Fig. 3). In the key to the males of the Oriental Aphelopus species published by Xu et al. (2013), the new species can be included by replacing couplets 1–4 as follows:
Figures 2–3.
Male genitalia, holotypes, left half removed. 2 Aphelopus fuscoflavus sp. n. 3 A. zonalis Xu, Olmi & He, 2013 (from Xu et al. 2013) (b = basivolsella; d = distivolsella; p = paramere). Scale bars = 0.09 mm (2), 0.10 mm (3).
1 Mesosoma and metasoma totally testaceous, except petiole black A. borneanus Olmi
– Mesosoma and metasoma partly or totally black or brown 2
2 Head testaceous, at most with ocellar region, or vertex, or part of face darkened 3
– Head mostly or totally black or brown 8
3 Notauli absent A. maculiceps Bergman
– Notauli distinct 4
4 Basivolsella with one subdistal bristle (Figs 2, 3) 4'
– Basivolsella with two subdistal bristles 5
5 Basivolsella not fused with paramere (Fig. 3) A. zonalis Xu, Olmi & He
– Basivolsella fused with paramere (Fig. 2) A. fuscoflavus sp. n.
Xu et al. (2013) recorded 71 species of Dryinidae from Thailand. Subsequently, Olmi et al. (2015) added an additional species: Anteon huettingeri Olmi, Xu & Guglielmino, 2015. Dryinidae of Thailand belong to the following genera: Aphelopus Dalman, 1823 (seven species), Crovettia Olmi, 1984 (one species), Anteon Jurine, 1807 (27 species), Deinodryinus Perkins, 1907 (two species), Bocchus Ashmead, 1893 (three species), Thaumatodryinus Perkins, 1905 (two species), Dryinus Latreille, 1804 (13 species), Pseudodryinus Olmi, 1991 (one species), Neodryinus Perkins, 1905 (five species), Echthrodelphax Perkins, 1903 (three species), Haplogonatopus Perkins, 1905 (one species) and Gonatopus Ljungh, 1810 (seven species). With the description of the above new species the number of species now known from Thailand is 73.
In comparison with the 193 species recorded in China by He and Xu (2002) and the 62 and 40 listed respectively in India and Laos (Xu et al. 2013), the dryinid fauna of Thailand is poorly known. Some genera such as Gonatopus (with only seven species listed) are clearly understudied.
However, the dryinids of Thailand will be better understood in the future. In fact, during the three year period 2006–2009, an intensive survey of the terrestrial arthropod fauna of Thailand was conducted by the Queen Sirikit Botanic Garden, The Thai Forestry Group, The Hymenoptera Institute and The Natural History Museum of Los Angeles County (TIGER: Thailand Inventory Group for Entomological Research, coordinated by Michael Sharkey) (http://sharkeylab.org/tiger/). This survey resulted in the collection of about 5000 specimens of Dryinidae, which are actually in study in the authors' laboratories. The new species described herein is one of the first results of this study.
Many thanks to Dr. Michael Sharkey (Department of Entomology, University of Kentucky, Lexington, Kentucky, USA) for sending the specimen of Aphelopus described in the present paper. We are also grateful to all curators of collections who have sent us type material on loan. We are very indebted to Michael Ohl and Denis Brothers for their useful comments and suggestions to improve the manuscript. This paper was supported by the National Natural Science Foundation of China (No. 31472027).
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redpajama_set_name: RedPajamaCommonCrawl


text:
8 MMA Dream Fights that never happened here but that took place in a parallel universe
by Dazza
There's something special about being a fan of fighting sports. The seasonal nature of most other sports ensure that you can count on the best facing the best as matter of routine, sometimes as much as several times a year. In MMA and boxing there is a real sense of occasion when the big names clash, especially because it could be the one and only time they face each other and you know everything counts on what happens on this one night.
Then there are those dream fights that capture the imagination. the ones that fuel debate and speculation amongst fans for years and when you finally hear that bell and see them square off there's that surreal feeling that you can't quite believe that it's actually really happening.
Of course there are also those mythic matches that slip through the fingers of promoters and rob the fans of what could have been legendary moments in fight history.
Like these right here.
1. Mirko Cro Crop VS Randy Couture
If ever there is a tragedy regarding a fight that should have happened that never did it's this one, as there was so much potential story elements that would have made a compelling rivalry.
In 2006 while UFC's popularity was surging to unprecedented levels some hardcore MMA fans were pointing over to Japan and the PRIDE promotion and proclaiming that was where the real fighters could be found. Fans speculated over fantasy match ups between the stars of the two promotions dreaming of a day when cross promotional PRIDE vs UFC events may occur. The demise of PRIDE in late 2006 opened the doors to those dream fights becoming a reality as stars began to leave the promotion and head over to the States, one of the most high profile of them being the ice cold kick machine Mirko Cro Cop.
When Cro Cop made his debut at UFC 67 in February 2007 the event felt like the beginning of a PRIDE invasion, especially when the Croatian came out to the PRIDE's theme music (PRIDE star Quinton Jackson also debuted on the same show but he had actually been done with the company for a while). Cro Cop backed up the hype that was fuelled by his highlight reel knockouts and his recent victory in the PRIDE annual Grand Prix tournament with a workman like first round knockout over Eddie Sanchez. UFC had a new monster for it's heavyweight division.
A month later Randy Couture picked back up the gloves he'd proclaimed he'd put aside forever and overcame the towering Tim Sylvia to win the heavyweight title. It was one of the most gloriously feelgood moments the sport has ever produced and cemented Randy Couture's mythical status as a fearless warrior.
Everything had seemed to fallen into place. The clinical, unstoppable machine from PRIDE (yeah he'd lost in PRIDE but perception is everything) vs UFC's very own never back down, never give up Captain America. UFC had been handed it's very own Rocky IV story (but no where near as crap).
Yet rather than going straight to this colourful, dream matchup it was decided what was really needed was a title eliminator between Cro Cop and Gabriel Gonzaga, presumably hoping a spectacular knockout via a kick to the head would legitimise even further the contender's right to a title match. Which is exactly what happened, except it was Cro Cop laying spark out after a stunning head kick and Gonzaga who ended up facing Couture for the title later in the year.
The decision not to go straight to Cro Cop vs Couture robbed MMA of what could have been a legendary encounter. Naysayers will point out that Cro Cop was a spent force by the time he came to UFC and his future performances make this a valid point. But in early 2007 this was not evident with the Croatian still having a fearsome aura and if Couture had been the one to beat him (rather than Gonzaga and later Cheick Kongo) it would have only furthered Couture's legacy as a lion hearted fighter who constantly beat the odds and if Cro Cop won we'd have had a monster invader as UFC champ.
Not surprisingly when the opportunity for a big match up with lots of interest presents itself UFC tend to go right to it.
2. Frank Shamrock vs Chuck Liddell
In a pathetic display of pettiness UFC has attempted to whitewash Frank Shamrock from their history (and when I say UFC I mean Dana White) even going so far as to make it impossible for fans to vote for any of his fights in the UFC top 100 fights of all time poll. Make no mistake Shamrock was at one time one of the greatest fighters in the sport, a dominant Light Heavyweight champion who walked away from the UFC after a fifth successful defence against Tito Ortiz in 1999.
Falling out with UFC meant when he did return to MMA it was to breath life and interest in rival promotions Elite EXC and Strikeforce. By doing so MMA lost the chance to witness Shamrock mixing it up with the crop of fighters that were to set UFC on the rise in the mid 2000's. And if he and UFC could have stayed on good terms we could have seen him going to war with a man who with fearsome looks like he'd come straight from a Roman amphitheatre became the ferocious image of the company.
Chuck Liddell was tearing through UFC gaining a rep as one of the best in the world just a few years after Shamrock left the company. While the triangle of Liddell, Ortiz and Couture providing some epic encounters laying the groundwork for UFC skyrocketing in popularity, Shamrock would have made that a tantalising fourway of matchups and it could have been a Shamrock and Liddell trilogy that we were crediting as the start of the turn around in the UFC's fortunes.
3. Wanderlei Silva VS Chael Sonnen
July 5th 2014, Las Vegas, Mandalay Bay, UFC 175. I was there. So should have been Wanderlei Silva and Chael Sonnen. They should have been beating the hell out of each other in a heated grudge match after a bad tempered season of Ultimate Fighter which at one point had actually seen the two coaches brawling in the gym. The trash talking alone would have been worth the price of admission. But there was one problem. Both have bodies which have regularly carried more illegal substances than one of Pablo Escobar's smugglers .
That's where those spoilsports from the NAC came in and wrecked everybody's fun by insisting that the fighters follow the rules and get tested for any naughty drugs in their system. Wanderlei came up with the genius idea of jumping out a window and running like fuck when testers turned up at their gym but it turned out this wasn't actually a clever loophole he'd found and merely meant he was suspended for failing to deliver a sample.
Chael took the test with the optimism of someone trying to get their degree in surgery after cramming their whole revision in the night before and subsequently failed for having no less then four illegal substances in his body.
So yeah thanks a lot Nevada Commission. Now I'm not advocating turning a blind eye to drug use in sports generally, but knowing that both these guys are complete nutcases and both as bad as each other when it comes to cheating with PED use, would it have really hurt if there was a quiet agreement not to test them until the fight had actually taken place? Just this once.
Or perhaps arranged for both fighters to come to UFC 175 to have an interview in the cage to explain their actions…and then you know shut the cage door for a few minutes and if an unsanctioned fight takes place so be it.
4. Gina Carano vs Miesha Tate
It's not always the best and most successful fighters that provide the greatest fights. Ronda Rousey prior to losing to Holly Holm was one of the most dominant champions the sport has ever seen, obviously superior to her opponents that she clinically dispatched in one sided, short contests. Her fights were great displays of sporting excellence and great occasions but hardly the stuff of epic, exciting battles.
For great, exciting back and forth fights it's to two other competitors who you have to go to who showed how exciting and fast paced women bouts could be.
The striking heavy, offensive styles and athleticism of Gina Carano and Miesha Tate lent themselves to creating some absolute wars in the cage starting in the days when women weren't allowed to fight five minute rounds. Carano proved women in MMA was no gimmick by having a great fight of the night with Julie Kedzie in Elite EXC (the first women's fight televised on a major network) that in it's own way was the Griffin-Bonner of their division. Following this Carano begin to steal the show in great fights which started to give the buzz to her contests being potential fight of the night contenders. It all came to an end with the long awaited clash with Cyborg for Strikeforce's first women's championship in 2009 and despite a brave performance was overwhelmed by Cyborg's striking power and left the cage behind for Hollywood.
As Carano left the sport Miesha Tate was just starting to make waves. Sharing Carano's sex appeal she also had an exciting style and won a fair few of her fights with knock outs and submissions. She too had a cracking encounter with Julie Kedzie and her tendency to be involved in exciting fights continued into her UFC career, especially in her losing fight to Cat Zingano which won fight of the night and is still has can be considered one of the best fights in UFC history. Until Ronda fought Holly Holm, Miseha was the only fighter to give Ronda any real sort of fight (possible exception of Liz Carmoche) the first fight in particular which was ground breaking in women's fight for interest is especially great and competitive for a one round fight.
Had Carano opted to stay with fighting a clash with Miesha would have been a mouthwatering prospect. Sure there may have been problems with the weight (Carano was notorious for missing weight) but it's almost impossible to believe that with their styles this wouldn't have been anything less than an absolute classic fight.
"One of us sure screwed up his legacy, eh."
5. Anderson Silva vs George St Pierre
This fight could still conceivably happen, but it would really be an exhibition of two legends of the sport, well past their glory days. The time for this to happen would have been the early 2010's when it could have been justifiably been promoted as the fight to crown the greatest fighter alive.
At this time both were dominant in their divisions. Anderson ruled his empire of Middleweights with strikes of lightening that at times seemed impossibly lifted from an anime movie, as well as possessing an incredible ability to weather any trouble he found himself in. St Pierre likewise owned the welterweight division with superior wrestling over the best UFC could throw at him, the only blemish out of 15 UFC contests since 2005 being a freak knockout to Matt Serra.
Despite the steady stream of viable contenders for the two fighters, with such a small weight barrier between the two champions fans salivated at the prospect of a superfight between them. Fans hopes were repeatedly flirted with, Dana White many times hinted that after the next successful title defence for one of the fighters a dream catchweight fight would be next. Especially teasing was Silva sitting at cageside for St Pierre's fight with Carlos Condit and rumours were running rife that Silva was there to formalise the fight if Pierre won. Pierre did win but despite the camera focusing on Silva many times during the fight no public challenge was made.
Still fans and the media were sure the fight would one day take place, the only question being which of the showcase events in July or December would the fight take place at.
And then it all went to hell.
Anderson's habit of slipping into showboating backfired to a colossal degree when he did one bit of mocking too much and was caught and knocked out cold by Chris Weidman. Worse was to follow when a checked kick left Silva with an absolutely destroyed leg in the rematch several months later. Three years later and Silva is incredible still fighting but he doesn't have an official win in five fights.
St Pierre meanwhile carried on his winning ways, but after a controversial spilt decision over Jonny Hendricks the Canadian bewildered interviewer Joe Rogan and everyone watching by rambling about personal issues and that he "he had to go away for a little bit" and seemingly hinting he may not be back. Three years on and we've still not seen him back in the cage with the necessity to wear Reebok gear not helping to entice him back.
So the Superfight never came, but what kind of fight would it have actually been? On paper it's a great fight with arguably the two best in the world going at it in an occasion hyped by the prospect of a contest of pure sporting ability. But it could also have been a fight that was more "interesting" than spectacular. Anderson could be amazing when knocking out opponents but at times he also stink out an arena with lacklustre performances where his showboating and goading went out of control. His fights against Patrick Cote, Thales Leites and Demien Maia were borefests down completely to Anderson's negative tactics, frustrating audiences and Dana White who publicly slammed Silva for these performances.
St Pierre too later in his career tended to win his fights with a safe strategy of taking down and holding his opponents to ride out a points victory. Though technically a sound strategy it also bored the living daylights out of audiences and outside of Canda the final bell would sometimes be greeted with a chorus of boos.
It could have been the greatest display of skill between two fighters or it could have been a five round bore of a wrestler and counter puncher circling each other unwilling to engage.
Guess we'll never know.
6. Ronda Rousey vs Tonya Evinger
Yeah I know you were expecting Cyborg, but I'm tired of the whole "You come to my weight division!" "No! You come to my weight Division!" crap.
The legend I always wanted to get a shot at Ronda is Tonya Evinger. Because unlike the majority of Ronda's opponents who look like rabbits trying to stare down a juggernaut and look like they're begging for the fight to be over, Tonya I doubt would be overwhelmed by the occasion, because Tonya rarely gives a fuck. Why should she? She can box, she can wrestle, she's got a decade of MMA experience and sure she'd be an underdog but she could give Ronda a hell of a fight.
Also don't be surprised if at the weigh ins and Ronda tries to stare her down with that aggressive glare of hers Tonya doesn't respond by planting a massive kiss right on her lips. Because she's Tonya Evinger and she'd do that.
7. Tito Ortiz vs Lee Murray
Purists will argue that fights breaking out away from the cage are bad for the image and respectability of a sport built on half naked fighters pounding the shit out of each other, but no one boycotts a good grudge match because of it.
In 2002 after UFC 38 Lee Murray and Tito Ortiz got into an altercation outside of a London nightclub. What actually happened depends on which witnesses you believe, but the general opinion tends to be that Tito was drunk and ended on the deck when the brief skirmish was over.
Years before UFC got all respectable an actual fight in the cage between the two built by the notoriety of the incident is probably something we could have seen. Murray was actually given a fight in the UFC several years later, with Tito in attendance and proclaiming he wanted Murray to win so he could kick his ass himself. Murray quickly won his fight over Jorge Rivera and then called out Tito who stood up for a stare down
I'm sure UFC at the time were seeing dollar signs for what in pro wrestling would have been called a battle of heels, marketing for the fight would have so easy with "They fought on the streets, now it's in the cage."
Only one thing stood in the way of the fight happening, Lee Murray being a criminal lunatic. He grew up in a life of gang violence and drug dealing and had a string of assaults to his name and legend has it was so violent even some police were afraid of him, in fact this is one time that Tito even at the height of being a dick would been perceived as the angel of the two. This unsavoury record meant Murray couldn't get a work visa to continue fighting in the US and that was that.
He instead began fighting for growing UK promotion Cage Rage but only fought once in a decision loss to Anderson Silva. His career was interrupted when he became involved in a mass brawl at a birthday party that placed him in hospital with stab wounds that almost killed him.
Murray though had another payday in mind worth £53 Million when he took part in the biggest cash robbery in the UK in 2006. Murray escaped to Morocco where he was captured and is currently serving 25 years in jail, after which I'm sure Bellator will probably be keen to finally put the fight together.
In hindsight UFC probably dodged a bullet in not having Murray in their promotion, but please don't tell him I said that.
8. Brock Lesnar vs Kurt Angle
Oh come on, you know you would watch the shit out of this.
Kurt Angle has at various times in his life expressed a desire to compete in MMA and talks have apparently occurred with Dana White, including an invite to compete on the tenth season of the ultimate fighter. Such talk has obviously never resulted in Angle being tempted away from the staged surroundings of Pro Wrestling and after a while when Angle would bring it up the world would respond with a roll of the eyes and a "not this again" reaction.
Yet if Angle had gone into MMA it would be obvious to put him in there with Brock who he apparently had a real grappling battle with backstage at a WWE show. In any case I can't think of an encounter in MMA with any more potential for sheer fun than this and with a promotional campaign headed by "This time it's for real!" it really writes itself.
So that's my list of the MMA fights we never got to see. Maybe you've got some better ideas, well if so go and write your own damn article.
Dazza
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Zara Kuchi was born in Cornwall 1977. She studied Fine Art at Carmarthenshire College of Arts and Technology and went on to graduate from Falmouth College of Arts with First Class Honours in 2000. Zara is primarily an oil painter concentrating mainly on portraiture with classical influences. She also works in other mediums including printmaking and watercolours with a more folk/naïve expression.


Legendary interior designer Windsor Smith is sharing her modern design inspiration and decorating tips with the world in her long-awaited first tome, Windsor Smith Homefront: Design for Modern Living.
Smith's tasteful (and transformative) work has infused the homes of many, including actress Gwyneth Paltrow, who heralded Smith's knack for chic, easy-minded decorating in the book's foreword.
The book, which boasts over 250 pages, is a must-read for all interior design aficionados. Click through the gallery above to see some of the interior makeovers inside.


A vibration of light, detected most easily by our vision. It is so visually stimulating, that many of us are not aware of the impact it has on our emotions, our subconscious, our intellect and our physiology.
There is a language of color that transcends time and culture. It is a collective and universal communication that is understood by our subconscious mind. It is understood by our cellular memory. Encoded in our DNA.
Then, there are our personal penchants for color. These are color associations that are individual, they are unique. Created by experiences, these personal preferences influence our relationship to that color. It is what that color means to us. It is a gateway to the memories in our current life experience.
If we have strong color preferences, we have a bias towards the colors that we surround ourselves with. We are attracted to colors that we like. We want to live in them and wear them. If we do not like a color, it is because we associate it with an unpleasant experience or situation. If the experience was so unpleasant the color we associate with it becomes a replacement of the memory itself and we avoid living with or wearing that color.
This is a very strong and powerful force in our lives. Color can show us where we need healing in our life. How a particular color makes us feel can tell us a great deal about unfinished business.
In marketing, the universal or collective communication is stronger. Even though we may have a personal preference for a color, the core communication of its vibration is understood by our subconscious. Warm colors will have us stimulated, increased and expanded, while cool colors calm, decrease, contract.
Color temperature is important in a basic communication of space, brand and/or product. The particular hue, has an impact on the intensity of the stimulus or tranquility of the subconscious message.
The saturation of the hue is also a key element. Pure, vibrant colors convey vitality and intensity. Hues that have become diluted and complex by mixing other hues or values have a different vibration than the Pure color.
The value or light to darkness of the color also affects the strength of the message. Pastels are not as in your face. The color message is soft and non-threatening. The addition of black to a particular hue, creates a sense of mystery and exclusivity to the core message of the hue.
So the next time you are looking at a logo or a product, ask yourself what the color is SAYING to you, reflect on what you are reminded of by the color … is it a personal memory? An emotion? or a feeling? The feeling is the bigger context. If it is an emotion or a memory, that association is unique to you. When you realize how you are being influenced by color, you are more empowered to act responsively, rather than reactionary.
When designing for an individual, personal preferences are the driving force. When developing a brand or a product, the collective communication is the effective method of broadcasting your message.
Extraordinary color or ordinary color? You decide how you want your brand to be perceived. Know your product, know you market, know who you are serving. Speak to their soul, not their mind. Their personal preference will miss your message, their subconscious will understand what you are saying, without missing a beat.
A very interesting topic. It made me think of a full leafed tree. One may look at a tree and be asked to describe it. They might say " well the leaves are green and the trunk is brown". But if one looks very closely at a tree the leaves are not all the same shade or hue of 'Green'. The leaves, in fact have many shades and hues of green and, more interesting to note, it gives depth to the image of the tree. A tree is not just "Brown" or "Green" it all depends overall on the light reflecting back to our eye. A fascinating topic, thanks Shelly.
Glad you enjoyed the post. There is so much complexity in color, light, sunlight to stage, two dimensional applications, like a quilt, or three dimensional applications, like painting a room or a car. To some it may seem like complete chaos… but there is so much connectedness, relatedness and clarity, I see the pathways.


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BaristaCoffee Basics
Understanding Coffee Extraction For Your Perfect Cup
Fernando, November 22, 2018
Home Barista Understanding Coffee Extraction For Your Perfect Cup
Are you looking to improve your cup of coffee? It might be easier than you think.
By understanding how extraction works, you can better control the acidity, sweetness, and balance in your brew and get your perfect cup every time.
Read on to better understand why you should care about grind size, water temperature, and bed depth.
You may also like Why Are Some Coffees More Acidic Than Others? A Brew & Roast Guide
Freshly brewed pour over coffee. Credit: Andreas Palmer
What Is Extraction?
Extraction is simply the method by which we dissolve flavours and other components from roasted and ground coffee. As coffee is brewed, hundreds of unique compounds are extracted from the ground beans into the water, making your daily cup.
The compounds that are extracted have a direct impact on the flavour and aroma of the coffee. Extracted coffee typically contains the following water-soluble compounds, among many others:
Caffeine (bitter)
Acids (some of which create sour and/or sweet flavours)
Lipids (viscosity)
Sugars (sweetness, viscosity)
Carbohydrates (viscosity, bitterness)
By controlling how these compounds are extracted, we can have more control over the profile of the cup.
Coffee brewed on a Clever. Credit: Anshu A
How Does Extraction Affect Taste?
Coffee compounds are not all extracted at the same rate. Fruity and acidic notes are extracted first, followed by sweetness and balance, and then finally bitterness.
Under-extracted coffee won't have the sweetness and slight bitterness needed for balance, and will have a sour taste. An over-extracted brew will taste bitter, as the compounds that create sweetness and acidity will be overwhelmed. You can create coffee that is balanced to your taste by controlling the extraction.
Pour over coffee brewed on a V60 using a cloth filter. Credit: Rawpixel
What Is The Perfect Level of Extraction?
You may hear about extraction percentages and the ideal extraction level of Total Dissolved Solids (TDS). This is simply how much "stuff" has been extracted from the coffee into the water and tends to be around 18–22%.
But remember that each coffee has a different character. Rather than aiming for a specific "perfect" number, focus on getting the highest percentage extraction at which the coffee still tastes good to you.
You may also like Coffee Science: What Is TDS And Why Should You Care?
Coffee brewed using a French press. Credit: Rachel Brenner
How To Control Extraction
To get the best flavours from a coffee, you need the right level of extraction. Understanding how this happens can allow you to troubleshoot if your coffee doesn't taste right.
Is it too sour? It could be under-extracted and you are tasting more acid than other compounds. Try a slower brew or finer grind.
Is it bitter? The coffee may be over-extracted. Try a larger grind to slow down extraction or brew for a shorter amount of time.
You also want to avoid inconsistent extraction. This means that some grounds are extracted more quickly than others, leading to a mixture of under-extracted and over-extracted grounds. This is a problem because you won't be able to control or replicate the final flavour profile.
Coffee grounds ready to be brewed using a Kalita Wave. Credit: Devin Avery
You can tweak extraction to compensate for less-than-ideal factors. If your beans are a little stale, try grinding them more finely to allow quicker extraction and more lively notes from different compounds.
Dark-roasted beans are more soluble because they have been exposed to heat for longer. Keep in mind that they will extract more quickly than light-roasted beans and consider using a coarser grind if you're switching to a darker roast.
Coffee in a carafe. Credit: Sebastian Franzén
Variables That Influence Extraction
Solubility and extraction can be affected by many factors. Some, like the coffee's genetic characteristics, are out of our control. But we can adjust grind size, water temperature, brewing method, and other variables. Let's take a look at how each factor affects extraction and profile.
Grind Size
Extraction happens more quickly with finely ground coffee than with coarse because more surface area is exposed.
A fine grind has the potential to create a more bitter flavour because a lot of compounds can be extracted quickly. A coarse grind size means more acidity. If the grind is too coarse, you could get a weak, flat cup because not enough compounds were extracted to create depth of flavour.
Freshly ground coffee. Credit: Coffee and I
A fine grind is also more compact, meaning that there's less room for the water to trickle through between the grounds. With pour over and filter coffee, this increases the brew time. So just by using smaller grounds, you're also extending brew time and providing more opportunity for extraction to take place.
Finer grounds are also more easily displaced by the impact of the water, which means you should take care to ensure that they are not left "high and dry". This is when small particles are moved by the water and sit, unsoaked, on the filter instead of being saturated.
Choose your grinder carefully. Lower-quality grinders may produce a lot of "fines". Fines are tiny fragments of coffee that can create a muddy brew if they're not filtered out. Because they're so small, they extract very quickly, so a lot of fines can also mean an undesirable flavour.
You may also like How Can Grind Size Help You Brew Better Tasting Coffee
Coffee brewed on a Kalita Wave. Credit: Coffee and I
The longer the brew, the more time extraction has to happen. In general, short brews are more acidic and longer ones, more bitter. This is where the brew method comes in.
An espresso usually has a very short brew time and uses pressure to force water through densely packed coffee. This makes it suited to a finer grind size, which allows water to flow more easily and has more surface area available for quick extraction. A French press is a longer brew, so it's common practice to use a coarser grind to slow down the extraction and avoid bitterness.
But both of these examples are general rules. You can adapt an espresso brew time by a couple of seconds either way, which will have an impact on the amount of extraction. You can also change the brew time to compensate. There are also some proponents of using medium ground beans with a French press for a more complex profile.
A barista brewing coffee. Credit: Kinima Coffee
Water Temperature & Quality
The "ideal" water temperature to make coffee is around 195–205℉ (around 91–96 ℃). This is just under boiling and is the point at which most flavour compounds easily dissolve in water.
The higher the temperature of the water, the more quickly extraction will happen. If water is too cool, extraction takes much longer. At a certain point, some compounds simply won't extract. This is why a cold brew takes much longer and has a much more mellow flavour than a hot brew of the same beans.
A barista serves coffee from a French press.
The Specialty Coffee Association has recommended water standards, but the bottom line is that it should be pH neutral and free from contaminants that could affect flavour.
Hard water contains minerals, which can help extraction. Magnesium aids in the extraction of fruity, sharp flavours and calcium enhances creamy notes. But if there are too many minerals in the water, they can reduce the amount of extraction and affect flavour.
Commercial espresso machines include a water filter. If you're not confident in your tap water, try using filtered or bottled water and see if you can taste a difference.
Bed Depth
Pour over and batch brewing methods involve pouring water through a bed of coffee. As with all the other variables, the important thing with bed depth is consistency.
If coffee grounds are unevenly piled or unevenly soaked, the water will create channels through the grounds and extract the coffee near the channels more than the rest. Water always takes the route of least resistance, so it's for similar reasons that we tamp espresso shots. If we don't make a dense puck of coffee, the water will go straight for the areas with more air.
Freshly brewed filter coffee. Credit: Fernando Pocasangre
Pouring water too quickly or in an irregular motion can displace some coffee grounds and leave them "high and dry". This is when they sit dry or not fully soaked on the filter, above the level of the water. It happens most often with fine grinds and when you pour directly into the middle of the bed.
Having some grounds left out of the brew means that not all of the beans are able to be extracted and your method is inconsistent. To avoid it, start with an even bed of grounds and consider using pulse pouring or agitation to make sure that all of the grounds are evenly saturated.
Be mindful of how deep the bed of coffee is. A shallow bed may allow water to pass through too quickly to allow much extraction. Too deep of a bed may keep the water and coffee in contact for too long and could lead to over-extraction.
Learn more in How to Improve Your Batch Brew Coffee
A barista brews with a Chemex. Credit: Michel Chateau
Extraction is a balance of many variables. If you adjust one factor, you should also consider its impact on the others. Understanding how extraction works will allow you to better control the profile of your coffee and tweaking the variables provides a new range of flavours to explore.
Take notes on grind size, brew time, water temperature, and any other factors that may influence extraction. When you have a method that works for you, try to replicate the variables as closely as possible each time.
Or use it as a basis to start a whole new experiment. Consistent extraction is the key to making delicious coffee, but you don't need to have the same profile each time. Don't be afraid to change your technique to bring out the best in each new coffee.
Enjoyed this? Check out Understanding Coffee Extraction & Other Key Brewing Concepts
Written by Hazel Boydell.
Perfect Daily Grind
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Tags : coffee brewing, coffee extraction, english
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If your business communicates with clients or patients of record, business associates or third-party health entities, email is the gold standard for fast and efficient contact and delivery. Services like MailChimp, Constant Contact and GoDaddy Email Marketing make communicating easy and effortless. But if you are using email for all of your company outreach, you could be in violation of HIPAA law if you are not mindful of the restrictions.
HIPAA (Health Insurance Portability and Accountability Act) was passed into law by Congress in 1996. In 2009 the Department of Health and Human Services added an extra layer of protection to HIPAA law for consumers, and made healthcare organizations, providers, insurance carriers and clearinghouses more liable for inappropriately transmitting electronic personal health information (PHI).
The Health Information Technology for Economic and Clinical Health (HITECH) Act, which was part of the American Recovery and Reinvestment Act of 2009, significantly increased the penalty that could be imposed on violators of HIPAA law. Prior to 2009, penalties for HIPAA law violation could not exceed $100 per infringement, or $25,000 for identical violations of the same provisions. Today there are incremental violation tiers in place, and organizations that mistreat PHI can be fined up to $1.5 million for violations of identical provisions.
Considering how large the penalties have grown, the federal government is taking how your business communicates with healthcare consumers very seriously.
So are you using email to communicate with clients in accordance with HIPAA law?
Emailing PHI information internally on a secure network is not a violation, nor is emailing a remote office on the same secure server. But while the email service you use in your office may be HIPAA compliant, free email services your client or patient might use — such as Gmail and Yahoo — might not be. Thus, using an email template to send communications that contain PHI to a client or business associate is in violation of HIPAA law if it is not encrypted.
In addition to personal health information, HIPAA protects any information linked to an electronic transmission, including fax, PDFs, voice mail, scanned documents and written information.
When a new client or patient purchases a service or visits your office for the first time, you might send them a welcome email.
However, if any identifiable information linking the client or patient to a particular procedure or service is listed or attached to the email, that is in violation of HIPAA law.
Take this real-life example: Individuals who are responsible for purchasing their own health insurance can go online and buy a major medical insurance policy during the open enrollment period each year. When their application is complete and they purchase the policy, it is common for an automatic email to be generated, usually in an email template format, confirming the purchase and submission.
The new health insurance policyholder could possibly receive this email from the website where the health insurance was purchased, the health insurance company they bought the policy through or both.
However, if any attached documents contain the individual's name, such as a medical ID card or a schedule of insurance benefits, the company that transmits the attachments is in violation of HIPAA law.
In this case, the company should only use email to communicate the submission for insurance was received, and provide account setup instructions to a secure portal for the insurance purchaser to download their documents from.
Since HIPAA law was established in 1996, technology has dramatically evolved. With the recognition that email and data transmission are primary forms of doing business, the HIPAA Omnibus Bill became an addendum to HIPAA law in 2013. This bill gives healthcare consumers freedom to receive their personal health information if they understand and acknowledge the risks associated with unencrypted forms of communication. If a healthcare entity gets consent to communicate outside of the original HIPAA standards set forth in the law, the healthcare entity is not held responsible if there is a breach once the information is transmitted to the consumer's unsecure email.
With a little analysis of your current business communications strategy, you can ensure email outreach to your clients or patients is safe and compliant.
Not sure if your email communications are in compliance with HIPAA? Start with these steps.
Business entities should first conduct a risk assessment to determine if any manual or automatic communications being sent through email templates are in violation of HIPAA law. If violations are found, cease email communication immediately and document processes.
Determine if email is the only method for delivering communications. If so, investigate outside encryption services. Encryption is one method of rendering PHI unusable, unreadable and indecipherable to any hackers seeking unauthorized access. Note: This can be a solution for business-to-business communications, but can be more difficult for clients or patients to use.
If PHI is unnecessary in any email template, such as using a first and last name in the greeting, de-identify information to be compliant.
Insert action buttons and links into email templates that advance readers to password-protected websites to obtain their PHI documents.
Ask clients if they want documents sent to them unencrypted, and explain the implications in accordance with the HIPAA Omnibus Bill. Save all documentation on file.
Sign up for Microsoft Office 365 from GoDaddy's Business Premium plan and forget the worry. With just a few simple steps, GoDaddy can connect your business with HIPAA-compliant Microsoft Office 365, safeguarding your clients' and patients' PHI.
The above content should not be construed as legal advice. Always consult an attorney regarding your specific legal situation.
Colleen McGuire is a freelance writer and digital consultant, with expertise in the fields of health care, marketing and eCommerce. Whether writing website content, SEO-rich articles and blog posts, press releases, video scripts or email campaigns, she breaks down difficult subjects into easily digestible information to educate and improve outcomes. You can find Colleen on Twitter or at Colleen McGuire Communications.


text:
package io.dropwizard.forms;

import io.dropwizard.Configuration;
import io.dropwizard.logging.BootstrapLogging;
import io.dropwizard.setup.Environment;
import org.glassfish.jersey.media.multipart.MultiPartFeature;
import org.junit.jupiter.api.Test;

import static org.assertj.core.api.Assertions.assertThat;

class MultiPartBundleTest {
    static {
        BootstrapLogging.bootstrap();
    }

    @Test
    void testRun() {
        final Environment environment = new Environment("multipart-test");

        new MultiPartBundle().run(new Configuration(), environment);

        assertThat(environment.jersey().getResourceConfig().getClasses()).contains(MultiPartFeature.class);
    }
}


text:
Abbie Salyers Grubb
Abbie Salyers Grubb . After graduating from James Madison University in Harrisonburg, Virginia with a BA in History and a specialization in Public History, Dr. Grubb continued her education at Rice University where she received her MA and PhD in History with a particular focus on 20th Century US History, Military History, and Public History. Her dissertation, "The Internment of Memory: Forgetting and Remembering the Japanese American Experience During World War II," traces how the Japanese American confinement and military service were ignored in the first decades after WWII but gradually came to light through individual efforts. Dr. Grubb is currently an instructor of history at San Jacinto College in Houston, Texas where she is also active in the local JACL-Houston chapter.
- 1399th Engineer Construction Battalion
- 522nd Field Artillery Battalion
- Eastern California Museum
- John Ellington
- Gila River Arts and Crafts Center
- Go for Broke! (film)
- Rosalie Gould
- Great Basin Museum
- Homesteader Museum
- Japanese American World War II military service memorials
- Jerome (Idaho) Historical Society
- Minidoka Historical Society
- A More Perfect Union: Japanese Americans and the U.S. Constitution (exhibition)
- Rescue of the Lost Battalion
- Tule Lake-Butte Valley Fair and Museum of Local History