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A Closer Look at Victorian Christianity: A Conversation with Historian Timothy Larsen
Interview with Timothy Larsen
This is "Thinking in Public", a program dedicated to intelligent conversation about front line
theological and cultural issues with the people who are shaping them. I'm Albert Mohler, your
host, and President of The Southern Baptist Theological Seminary in Louisville, Kentucky.
Mohler: There are some things that we are quite certain that we know in terms of the patterns of the past. There are certain eras that are simply etched in our historical consciousness in such a way that we think we have a handle on them, we think we know what they mean. That's true of the Victorian Age and as we shall we in this conversation, it's true in ways that are profoundly untrue.
Timothy Larsen has been on the faculty of Wheaton College since 2002 where he holds the Carolyn and Fred McManis Professorship of Christian Thought. That's one of the most esteemed endowed chairs in the world of evangelical higher education. He earned both bachelors and masters degrees from Wheaton College before earning his Ph.D. in History from the University of Stirling in Scotland. His intellectual and teaching areas are in the fields of British history, historical theology, Christian thought, intellectual currents and controversies. He has been elected a Visiting Fellow of All Souls College, Oxford for the Trinity term of 2012. He is the author of several books including, most recently, A People of One Book: The Bible and the Victorians, published by Oxford University Press. Professor Larsen, welcome to "Thinking in Public".
Larsen: I'm glad to be here.
Mohler: Professor Larsen, there are certain things we just know, those of us who have any historical consciousness at all. For instance, we know that the Dark Ages were uniformly dark and we know that the Victorians lost their faith. Do we actually know these things?
Larsen: Well, we don't have time to get too far into the Dark Ages, but that's wrong as well. That even the classic Dark Ages monk. You got the world is round, for example, so there is a mythology there. But as for the Victorians they were a deeply passionate people of faith. That was overwhelmingly the dominate tone of society and the fact that they cared about doubt so much is a reflection about how much they cared about faith. People who are not interested in faith are not concerned about doubt. So the Victorians talked about doubt a great deal not because they didn't have faith, but because precisely they thought faith mattered.
Mohler: Well, it's a very interesting argument. As a matter of fact, I would think amongst the historians and especially those whose field is intellectual history, perhaps your most controversial re-reading as that of the Victorian Era as something other than, well the big story being the loss of faith. But in order to understand that, let's talk about the conventional wisdom when it comes to the Victorian Age, particularly in Great Britain and particularly as it earns that kind of reputation as the era of the loss of faith. How did it get that designation?
Larsen: Well, the Victorian Era was a time when people were more willing to talk publically about doubt so there was less restriction on what job you could do if you denied the Christian faith, for example. So there is a change that is happening, but it is more of a conversation that in the past was held in people's parlor rooms among their friends without being much more public. But in truth overwhelmingly, again, people were people of passionate faith and what happened in the twentieth century was that scholars became interested in the people who were doubters in the Victorian period because they had seen that they were ahead of the curve, that this was where the world was going. They had a secularization thesis in their mind that ultimately the world would not be religious. So the people that lost their faith became to them the most interesting people of the Victorians because they thought that they were pressing, they were telling us where the world was going.
Mohler: Well, you know, I think I have read all your published work, and I have to tell you, it's absolutely fascinating. I have been interested in it for a long time in terms of my own project of dealing with, for instance, the emergence of atheism as a major force in Western intellectual thought. And thus looking back to the Victorian Age is kind of a reflex. So let me just run through the course of intellectual history in terms of why the Victorian Age would appear to be rightly characterized as an era of the loss of faith. First of all, you have what might be considered kind of the settling in of the Enlightenment challenged. And not only that, but the Enlightenment challenge to revelation, to the supernatural and all the rest, eventually reaching down from the intellectual elites through the process of England's very, very systematic education system deeper and deeper into the different classes of culture. And especially amongst the more literate class, there appears to be almost a contagious loss of faith in which you have so many of the most important figures of thought related to British literature and life and thought and, especially those who have been connected to kind of the high church party in the Church of England all of a sudden appear to be announcing their doubts. But you are suggesting that that's overblown and the doubts have been there for some time but perhaps there's now a cultural openness to discuss them.
Larsen: Yes, and I like they way you set that up because there was a kind of intellectual fashion as well. I think that there was a certain elite culture where it became fashionable to doubt. You looked like you were part of the trendy movement. But that goes away quite quickly. So if you look in the inter-war period a few decades later, especially, as you mention high church Anglicans and Catholics, you have people like T.S. Elliot and Graham Green and Odin and Dorothy Sayers and C.S. Lewis. You have this whole flowering of the British literary intelligensia being people who are passionately talking about faith again. So I think the story that often gets told is if thinking people learn that Christianity was not true and then hence forth and forevermore intellectuals go on knowing better. Where in reality you just have a kind of bubble there where it became fashionable in late nineteenth century for certain kind of elite figures to say that they were doubters.
Mohler: And it certainly was fashionable. I mean, all you need to do is mention someone like Dover Beach, Matthew Arnold and you recognize that a good deal of how we come to understand the literature and thought of the age, including the background for the evangelical revival in the late nineteenth century is over and against this very public, very elite doubt.
Larsen: The evangelical revival actually is part of the sensibility that is creating that. Evangelicals taught people that it matters very much what you really believe, what you believe in your heart, not just something you are willing to give lip service to, but what you truly, truly hold to. And so that sets the standard really high for honesty and integrity and that leads certain kinds of Victorians to say, well I have doubts and I want to be honest about that. So again, in the eighteenth century it would have been the assumption that you wouldn't say that aloud. You would only say that in discrete company. Where I think it is precisely because of evangelicalism that people feel a necessity to talk about those things more candidly and publically.
Mohler: When I wrote my book on the New Atheism, I discovered somewhat to my surprise that the word atheist was apparently coined, at least according to the Oxford English Dictionary, by Miles Coverdale in the Tudor Period and before that they really didn't need the word. And of course it was, I guess Thomas Huxley who invented the word agnostic somewhere between, well, knowing and not knowing and certainly somewhere between theism and atheism, he tried to create this new middle ground where doubt was more or less the principle of thought.
Larsen: That's right, and fascinatingly he seems to have created that as a biblical allusion to the Apostle Paul referring to the unknown god. And he wanted to highlight what we don't know for sure about God and so he sees the Apostle Paul as emphasizing this undetermined theology. So Huxley himself was deeply into a biblical and theological debate culture. And so although he emphasized agnosticism, and he certainly was annoyed by certain Christians that he thought were smug and pronounced too quickly and knew too much or thought they knew more than they knew, he nevertheless wrestled with faith in pretty deep ways, I think, for his whole life.
Mohler: Well, the reason I began is that I began asking about the Dark Ages and Victorians is that we do tend to think in terms of historical generalizations. And to some degree I guess that's just rather necessary as we try to keep an intellectual frame around our understanding of history. But why is it that this one sided reading of Victorians is so dominate among intellectual historians?
Larsen: There are a couple of reasons I think. I think it reflects the interests of the scholars themselves for a long time. The scholars personally thought that faith was on the decline and that doubt was winning and therefore they took that as the most important thing to focus on, not the largest thing happening, not the thing that was representative of the age, but the thing that they felt was representative of the truth. And that expectation, I actually wrote to one of the key scholars who wrote a book like this and she wrote back to me quite candidly. I had no idea that faith would be this vibrant in the twenty-first century. I thought it was dying off. So that was part of the expectation that created this context for sure. The other thing is this whole mythology of the conflict between faith and science. So there has been a lot of people who have tried to discredit Christianity by seeing it as anti-scientific. And therefore they had this whole story about Darwin coming along and disproving Christianity and therefore, henceforth, once again faith is not credible and so Darwin, because Darwin fits right in the middle of the Victorian Age that becomes a nice shorthand for that whole way of constructing the relationship between faith and science which is, again, as false as these other things that we have been talking about.
Mohler: Now in your own work Crisis of Doubt: Honest Faith in Nineteenth Century England also published by Oxford University Press, you use several different historical figures in order to show a counter movement. And that is those who did not lose their faith, but rather, having previously been skeptics, regained their faith or gained it for the first time. Talk about some of those figures and how you were drawn to that area of research.
Larsen: Yes, I'll start with the end. I was drawn to it because I was amazed. I did my Ph.D. work on mainly non-conformists as a code name for Baptists, Congregationalists, groups outside the Church of England in Victorian England and their political views. And I would kind of cross these figures who often had been a working class figures, who had been radical and that's how they got on my reading list. But I would find out in a footnote or just on the margin that after having years of being a major champion of atheism, they had come to faith. And part of what intrigued me was how uninterested scholars were in this. It seemed to me quite an amazing thing even just looking at history in general. If somebody had spent their career passionately arguing one political position and then had switched to the opposite you would think, oh that's interesting, what made that change? But scholars weren't interested. It was a narrative they didn't care about. And so I started to pursue them and what I found was, again, these are names that are foregone because scholars haven't been interested in preserving people who are atheist leaders who came to faith and history tends to get rid of most people anyways. They are not names that most people know today, but in their day they were the people that would have been named. If you said, who is a leader of organized atheism they would have named people like Thomas Cooper, like Joseph Barker, like William Hone and George Sexton and they for years gave the main lectures in London that advocated an atheist point of view that attacked Christianity. They wrote or edited the main radical newspapers and journals that were from a skeptical point of view and then they came to faith and then they spent another career, as it were, explaining why their ideas had been wrong, why Christianity was true and defending the faith in lectures, in publications and on and on.
Mohler: Now, it's very interesting in your book when you talk about the question how many reconverts were there, you mention that you say finally fellow scholars have often gone on to comment in the world of one professor of modern British history at an English university in a letter to me, "more people look the other way, of course." And you're not arguing that more people were reconverts than had lost their faith, but rather that this is a part of the story that just hasn't been told.
Larsen: Well, yes. And I did, I go on to say the absurdity of that argument because you can't have a greater set than the set is being drawn from that many more people had faith than lost it. There are many more people of faith in the Victorian Period than there are people who are skeptics. But I see them as telling and I see them as telling because it's precisely the question that people don't think is in play. It's the intellectual credibility of Christianity that they gave their life to. They carefully sifted the arguments against Christianity and all of the best arguments, Hume on miracles, what do we do with the scientific evidence of Darwinism, what do we do with biblical criticism from Germany, whatever corrosive ideas were out there they read hard, they sifted those ideas and in the end they said that faith is satisfying intellectually, and its credible. And I am willing to stand up on a platform and debate you and give a public lecture and write books and explain why.
Mohler: You know, it's very interesting, the old conventional wisdom here that in polite company you don't discuss religion and politics. It's very interesting you look back at the Victorians and you look at the kinds of periodic literature they were reading, you look at the kinds of letters they were writing and you look at the kind of conversation that goes on virtually at all levels of society. It looks like they talked about little else than religion and politics.
Larsen: That's right and they talked about it with great passion and learning. You look at those Victorian quarterlies and reviews and I covet publications like that today, that seriousness where you get an article that really unfolds an argument carefully.
Mohler: Now let me ask you a question that I think is rather necessary at this point. And it is one that you are in a unique position to speak to. And that is this, just how important is the Victorian Age, especially the Victorian Age in Great Britain we are talking about here, to our understanding of Christianity in the modern world and to the nature of what it means to be an evangelical.
Larsen: Yes, I think it is important for both of those things. It's important for our understanding both for what they stood for and for these misperceptions that had been perpetuated into modern thought. So there are ways in which the conversation has become distorted because of myths about the Victorian. But in truth almost all of the issues that we are wrestling with today that have salience for us the Victorians had a version of that conversation that is still ongoing. So how do we think about people in other parts of the world? How do we think about missions and the colonial encounter and what it means to think theologically about people who practice a different religion? What do we think about the nature of the Bible and its composition and its truthfulness? What do we think about issues of sexuality or morality? You know, almost all the issues that are still the issues that we are addressing today and thinking through are issues that the Victorians had a conversation about that they started or added to and therefore it becomes a kind of seed bed for what we are doing now.
Mohler: Setting the record straight is part of the ongoing historical conversation. Historians present their reading of history and then it is the fodder of conversation for other historians, it becomes a matter of thesis and then antithesis and then an ongoing conversation in terms of the understanding. That is why there is so much interest in revisionist history. It's because we have a history that has been received, a standard version in terms of a standard narrative and yet historians are going back and asking, was that really the case or is that all to the story? That's what makes Timothy Larsen's work on the Victorian so interesting. He does tell us a great deal of interesting material about what we think we already know, but it's even more important when he comes along and says, there was more to the story, it should have been seen and now because of his research we're talking about it.
Professor Larsen, when you think of the Victorians it's hard to imagine a Victorian without his or her Bible. This was the great age of Biblical literacy and especially in Britain. You've made the point very clearly that the Bible was at the center of well, just about the entire culture, such that every single individuals had to have some understanding of where he or she stood vis-à-vis the Bible. Your new book A People of One Book: The Bible and the Victorians published by Oxford University Press is really a magnum opus on this. Now how again did you come to this research interest?
Larsen: It was something that I kind of realized was hiding in plain sight. Scholars did not want to talk about this for a variety of reasons. Not that they would deny it, but they wouldn't see it, they wouldn't focus on it, they wouldn't do any work on it. And there are multiple reasons for that. One is that they just find the Bible and commenting on the Bible boring. So major Victorian figures wrote at length about the Bible, they cared about most. Even T.H. Huxley, although going toward agnostic wrote book after book about the Bible. Florence Nightingale, famous for her nursing program just wrote and thought about the Bible all the time. And that was typical, but scholars today don't want to read that material and also scholars today are biblically illiterate themselves so they are not catching the Biblical allusions in their own subject matter and they misunderstand what these people are saying or they latch onto it as revealing something, some hidden dark secret about them because they don't understand biblical language so they can't get the resonance of it. So I just wanted to set the record straight because I could see that there was so much that was being missed and misunderstood.
Mohler: You know, if you are trying to come up with a bad joke, that joke could involve E.B. Pusey and T. H. Huxley and C.H. Spurgeon and walking into a bar, that old trope, where is this story going to go? But I've never known of a book that puts those figures along with several others into one frame of reference and that frame of reference having to do with their understanding of Scripture. To my knowledge you really hadn't written about Spurgeon before, at least with this kind of approach and so you begin with one of the Tractarians, the highest of high church Anglicans and then you end with a Non-Conformist and in between you have got down right, well, unbelievers. But all of them defined themselves in terms of the Bible in one way or the other; either by accepting it or rejecting it; obeying it, disobeying it. You know, the status of the Scripture was so central to Victorian culture it was that one question they could not avoid.
Larsen: And so scholars had been interested in those who defy the Bible, but what they haven't been able to notice is that if you spend your lifetime trying to write against the Bible, really it's gotten underneath your skin and you think it is absolutely essential. Though what was more interesting to me was not that they were objecting to the Bible, but that they couldn't get around it. They had to spend their life attacking it. And that seemed to be the negative image of the centrality of Scripture which, of course, for most people was the most beloved book in their life, the most beloved book they read literally every morning and every night which was the great comfort of their lived where they turned in suffering, where they turned in grief, where they turned to find meaning and purpose in their lives.
Mohler: You know, it was said of a Lutheran reformation that at the end of that reformation every Lutheran had two books in his or her hand, the Bible and the hymn book. And then I guess you could say by certainly the beginning of the Victorian Era given the dissemination of literature, the massive printing industry that emerged, there virtually everyone could have the Bible and I guess the Book of Common Prayer if they were Anglican, or if you were Spurgeon you were putting out just tons and tons of printed material all the time. But the Bible was also a part of the school curriculum, and it was a part of the ongoing conversation. You know, looking at the speeches of not only Gladstone but, for instance, even Disraeli, you've got all these scriptural references.
Larsen: Absolutely. And everybody quotes Scripture in public speeches and not just the few most common texts that minimum biblical literacy would allow you to know. They assume a great depth of biblical literacy in their audiences even though their audience is a political audience or a social reform audience or on some other subject matter they are assuming that they all know the contents of the Bible deeply. It was by far the norm, irrespective of people's denominational identity or own kind of sense of fervor in their spiritual lives that people learned how to read on the Bible. That is was the main textbook in schools whether they were schools that were officially religious or that were not intended to be religious. It didn't matter. Huxley himself signed a resolution that said that the Bible was the first point of curriculum in state schools, after it came reading and writing and arithmetic; the first subject matter was Bible then reading, writing and arithmetic and that was what he thought was a good state education for elementary school children.
Mohler: You have a chapter in here, for instance, on the Unitarians. I was reading a work on Charles Darwin some years ago, and I came across something that to my evangelical sensibilities was just something of a surprise. For instance, it said that both the evangelicals and the Unitarians taught Sunday school. And then, speaking of the Unitarians, said that they would more or less teach the Bible as the Bible, and they would simply assume that children once they reached a certain age would be able to handle the fact that they didn't understand these things the way they had been taught. You know it's kind of the mirror image of what happened in evangelical circles where parents read these Bible stories to their children and then thought that well, when they grew to be older they'll understand them at greater depth. But none the less these children are taught the same stories.
Larsen: Yeah, and part of what I don't really identify strongly in the book but is that all of these traditions are getting pulled by the gravitational force of evangelicals to a degree. So even if you are Unitarian your piety looks from our perspective today surprisingly evangelical, that you are reading the Bible day and night and you are meditating on it. These pastors are sending verses to their parishioners saying the lord laid this on my heart for you. And I take that as a tribute to how strong the evangelical revival had been for the whole culture so that other traditions are being pulled into those ways of piety.
Mohler: Now when it comes to Victorian morality it is interesting that, again, it was based explicitly, at least as they understood it, on the Scriptures, anyone making a moral argument had to argue on the basis on some kind of Biblical influence and authority. And even those who denied the supernatural content to the Scriptures, at least to that point, by-in-large, it was certainly the Victorians who were the skeptics still wanted to hold to something very similar to a biblical morality which they saw as indispensible to human happiness and flourishing.
Larsen: Oh, absolutely. What they meant by morality was traditional Christian morality and they were deeply insulted if you said they did not hold to morality and they totally assumed that morality was defined in the same ways as Christians define it. And that's the irony now if you look at how agnostics, atheists and skeptics in the twentieth century pull away from Christian morality and see it as this sort of unsubstantiated hangover where in the Victorian Period atheists thought it was a great insult if you didn't think that they held to the exact same morality. They thought that morality was just morality and now from our perspective Christian morality, but for them it was just morality.
Mohler: Now in one of your earlier works on the Victorians, a work entitled Contested Christianity: The Political and Social Context of Victorian Theology, that published by Baylor University Press, you mention and look closely at someone who has always been an issue of fascination with me and that is Bishop Colenso. Could you just tell us that story? It seems to me to be one of the most perigmatic stories of the Victorian coming to terms with biblical criticism and its consequences.
Larsen: Yes, Colenso became a theologically liberal Anglican. He was deeply influenced by F. D. Maurice who would set people in a liberal direction but Maurice himself was quite a mystery. His theological language was enormously vague so what precisely he meant was never clear, but he got in trouble for denying eternal punishment, Maurice did. So Colenso, and Colenso in kind of one of the weakness of Anglican training in the Victorian Period had been a great mathematician, studying mathematics and then he got ordained. He had never gotten a proper theological and biblical training, and he is appointed as bishop to the town. So he goes off as a missionary bishop to work among the Zulus. And he then starts to write liberal theological works and works of biblical criticism from his position in Africa. He claims that this comes out of his encounters with the Zulus which is true in the sense that I think when he realized when he tried to teach others that he didn't believe some of this himself, but I think that he uses the missionary position a little bit as a rhetorical device to kind of structure some of this. But in truth he kind of loses his theological moorings and then starts to write books of radical biblical criticism. He thinks of himself as a kind of new reformer. I think he thinks he is kind of leading a great movement, but the reaction is quite negative across the spectrum; even people like Mathew Arnold who is very theologically liberal in his own way was embarrassed by the crudeness of Colenso's arguments. And so there is a pretty strong negative reaction, but for a bit of legal muddle, he still gets to retain the legal rights of being a bishop, but he's treated as excommunicated by the other Anglican bishops.
Mohler: You know, it's a fascinating story and kind of the talk on the street about Colenso was that he went to convert the heathen and became one.
Larsen: Yes, exactly.
Mohler: And yet I have to say as a theologian in the twenty-first century with grave concern for biblical authority in terms of how it has functioned or been denied over the last, say, two centuries, it's clear to me in retrospect that this incident was telling in more ways than one. But the thing I want to ask you here is that when Bishop Colenso began to write this biblical criticism, he does seem to have that Maurician influence in the background, but he also appears to be kind of doing it on his own. In other words, he's making moral judgments about the Scriptures. You know, Professor Larsen, I'm thinking of the fact, for instance, that he would say, how in the world can I tell the Zulus not to involve themselves in tribal warfare when the Bible has tribal warfare? It's a very simplistic hermeneutic. It's kind of embarrassing this is coming from a bishop of the church, but he appears to be just making these moral judgments about Scripture.
Larsen: Yeah, I think actually moral is the exact right word there. I think he came to find the Bible morally offensive. And so he needed some way to process that and what he does is he uses higher criticism as way of saying we don't have to take the Bible as true which then frees him to just be able to reject texts that bother him. So I think a certain kind of moral sensibility is actually driving his rejection of the Bible and his kind of mathematical attack on the Bible is really a way for him to get out of this uncomfortableness he has with not knowing what to do with texts that bother him.
Mohler: Well, I look at him with great interest because it is important as a case not only in terms of how he developed his thought and disseminated his thought and its impact, but the fact that it appears to me that the Church of England made more or less a decision not to deal with this head on as a theological issue. And I would suggest that many of the subsequent issues faced by the Anglican communion can be traced back to a decision in this case just simply not to deal with this as a theological issue, but rather to deal with it more or less as a matter of the abuse of office.
Larsen: Yes, and what the Victorians find progressively is that your status as a priest or bishop in the Church of England is a legal status and not a spiritual status. And again and again the courts refuse to allow the church to disciple somebody. And yeah, that is the turning point where you get a church that functionally cannot call anybody of its own a heretic and therefore bring disciple to him.
Mohler: Now to swing to the other side, so to speak. Having dealt with Colenso, in your new book and that is A People of One Book: The Bible and the Victorians, in chapter ten you deal with C.H. Spurgeon. So in dealing Spurgeon whom evangelicals think they know so well, was their anything in particular that surprised you as you dealt with him in light of this research?
Larsen: There are many things that surprised me. Again, they are reinforcing, I think, of what we know of Spurgeon, but to me, anyway, in much greater depth. So, for example, everybody knows that his sermons were hugely successful. What I never knew was that he would come out before his sermon and he would have a whole chapter of Scripture read and he would exposit that chapter of Scripture verse by verse. And so his sermon which was often much more aimed at the heart and a response was only one half of his teaching on any given Sunday. The other half was an exposition of a text of Scripture, a chapter of Scripture usually. That part of his ministry I had never heard of, but it revealed to me the depth of his determination to have a biblically literate congregation. And just when I started to look at how much work he put into the Treasury of David, this multivolume commentary on Psalms and many other projects like that that were not just kind of a collection of his addresses or whatever that could be turned into a book, but it was work he had already done. This was additional labor for a man whose commitment was staggering. And it showed me something about his passion for Scripture, his intellectual rigor and intellectual curiosity and his desire to give resources to the church that would feed them.
Mohler: Well, by the time you come to the end of the nineteenth century, kind of the close of the Victorian Age as the twentieth century is now dawning, you really have a choice, don't you? I mean you have a people of one Book, but some very divergent understandings now of the status and nature of that Book and the influence of that Book and increasingly even the teachings of that Book. So, in other words, where did this consensus break down, and where did it lead?
Larsen: What breaks down that gives the hidden thing that interests me most is teaching our people the contents of the Bible. So once you have taught them the contents of the Bible then there can be a discussion and informed argument about theological division, about ecclesiastical division. But what changes in the twentieth century dramatically is this very tool that would make that an informed, interesting conversation. And my only view of that is this is a wider breakdown of spiritual formation or even just kind of intellectual formation which has something to do, there are multiple causes, I'm naming one here. I don't want to be reductionistic, but there is a real move toward a permissive society which makes it much harder to tell children to do something because it is the right thing for them to do whether they want to do it or not. So the Victorians were clear, you are going to Sunday School, you're going to learn this, you're going to memorize this, you are going to read this because we can see as adults that this will be useful to you. As the twentieth century progresses and the second half of the twentieth century, parents more and more and teachers even think, well the kids hate doing it, maybe we shouldn't make them do it. If they are going to resist it, we'll just kind of cave in. And so you end up with children no longer being given the tools and the resources for deep literacy and Biblical knowledge.
Mohler: You know, that's very interesting and kind of reminds me of saying, having to paraphrase here from something Winston Churchill once said and that is that Victorian parents who lost the nerve to raise their own children sent them off to school masters who retain the nerve. And so many of these children, boys especially to these school where, again, the Bible was at the very center of the curriculum whether it be Easton or Rugby or Harrow or virtually any of these schools even the schools that were not directly under the patronage of the Church the Scriptures, that's how they learned to read and that's how they basically, well, let's put it this way, the confidence of their tutors was that they would have a moral influence in their lives even if the tutors were not theists. Well, Professor Larsen, it has been a fascinating conversation. I have to ask you, and I say this with some appreciation for the fact that you just release a massive monograph by Oxford University Press, but I know you well enough to know that you have a research project already underway. I'd like to know what that's all about.
Larsen: Yes, I'm doing a project on the discipline of anthropology and the Christian faith. So it's another one of these kind of trying to retell the story. The story that gets told is about how anti-Christian anthropology is, and I want to get at some of the reasons for that, but some of the mythology. For example, anthropologists are scathing about missionaries. And it turns out that they are scathing about missionaries, I think, because they steal their work, because they know that missionaries are better anthropologists. They are in the field for much, much longer. They understand these cultures, these languages much better. They steal their work on the field and they feel guilty about it, and they respond to that guilt by going around bad-mouthing missionaries that they can't do good works because they are biased and this kind of thing. Which is the only why they can justify why it is their work that is being published and not the missionaries who actually did the hard work for fifteen, twenty years and they just came into the field for six months and stole it. So I'm having fun with that.
Mohler: Well, we'll have fun when you have it published and in the meantime let me thank you for joining me for Thinking in Public
Larsen: I've enjoyed it very much, thank you.
Mohler: It is interesting and informative to note the centrality of Scripture in the Victorian Age, especially speaking of Victorian Britain. Perhaps that one issue is that which sets it in greatest contrast to our own age. When we consider not just the secularization of postmodern or hypermodern America in Western countries, but rather the fact that the Bible has become so distant from us. We can no longer count on the fact that a person hearing a direct allusion to the Scripture knows either its source or its meaning. There's just a profound absence of the specific content of Scripture in terms of our contemporary conversations. And it is interesting to note that the Victorians, on virtually all sides of the great issues of that day say themselves as speaking out of, on behalf of and consistent with the Scriptures.
I enjoyed that conversation with Timothy Larsen. It is interesting to go back to the Victorian Age, and I ask him a very important question and that is, why the Victorians, why is there such great historical interest in the Victorians? And I think it goes back to the fact that it is this early, modern, Western civilization that we now see coming into shape, especially in Great Britain with the Industrial Revolution and all the rest. With the crisis of knowledge there came a crisis of faith and a crisis of doubt in terms of the nineteenth century. There is this great conversation going on in Victorian culture. It is going on, of course, in the elites, the elites always have the privileged access to the conversation, they did before and they do now. But it became a matter of conversation at virtually all levels of society and all level of society in the Victorian Age believed that these issues were of utmost importance; at least they did discuss religion and politics and seemed to discuss little else. And it's because these were the issues of the greatest cultural conversation, the greatest personal interest.
The research done by Professor Larsen helps to set the record straight on several things. First of all, as he concedes or wants to make the point even himself as a historian, there certainly was a Victorian loss of faith; a crisis of faith that led many, especially amongst the elites who abandon any reference to Christianity, any personal faith and any vestige of theism. And yet, of course that explains the great lament of the age; the kind of elegies you do see in something like Matthew Arnold's poem "Dover Beach;" the kind of retreat of faith into an ocean of doubt that certainly was understood to be a catastrophic loss, even on the part of many who lost the faith. Unlike the more triumphalistic new atheists of the twenty-first century, these nineteenth century skeptics often felt the great loss that had come to themselves and would inevitably come to their civilization by the loss of this kind of Christian conviction. At the same time Professor Larsen comes back to say there was another story. And that story was the recovery of faith amongst some of those who had been the skeptics. They began to weigh the evidence and looking directly at the evidence, having first-hand knowledge of the great intellectual and moral challenges presented to Christianity, they came to see Christianity as more credible than atheism or agnosticism or skepticism. They embraced the truths of Christianity and, as he said, many of them had fascinating second careers, as it where, as defenders of the very faith that they had sought to subvert and as proponents of the very faith that they once themselves seemed to have lost.
In his newest book on the Bible and the Victorians or Victorians and the Bible it is interesting to note again that great central place played by Scripture in Victorian culture. There is a tremendous sense of loss that should come to Christians today in considering the loss of this Biblical knowledge in the society around us; a society that no longer recognizes Biblical allusions, no longer recognizes Biblical quotations and phrases of poetry and of course is only vestigially influenced by a biblical morality and a Christian memory. But you know, when I read his work and consider this conversation I also had the realization that evangelicals ought to look at this book in order to recognize how much we have lost in our own families, in our own churches, and in our own circles. That is to say, there was a deep and pervasive scriptural knowledge, the content of Scripture was living and known, much of it was memorized, the text was not only accessible as it was at hand by the development of the printing press, it was accessible to them in terms of their imagination and their memory having been inculcated into them in terms of their education and their childrearing and all the rest. We face a generation of our own who also don't recognize a lot of the biblical allusions that are, of course, central to literature, but far more depressingly, a far greater concern, they simply don't understand most of the central teachings of the Bible in the way that a Victorian young person would have, even if the Victorian young person would not be raise in a Christian home or actually learning the Scripture from someone who was not specifically a theist. We're living in a very different set of intellectual circumstances. As Charles Taylor, the Canadian philosopher puts it, every age has its own set of intellectual conditions and our intellectual conditions are a far cry from those in Victorian England.
On the other hand, the continuities are also important. If you want to see the modern age coming into view go back to Victorian England, look at the Industrial Revolution, look at the educational reforms, look at the massive social issues and look, of course at England's great age of empire and you can see what the modern age looks like as it is coming into view. Look to the twentieth century and you can see through all the carnage in the clouds of very morally complex, and in some ways morally catastrophic century, and then you come to the twenty-first century and you recognize we're having a lot of the same conversations over again. That's when you go back to the past and make certain that we understand the conversation correctly, that we know actually what was said and why it matters and why it continues to matter. That's why I enjoyed this conversation so much as we look from the Victorians to our present day understanding that going back and getting the story of the Victorians more accurate in terms of our understanding is important in order that we have a more accurate understanding of ourselves and our own time.
Before signing off I want to remind you to avail yourself of the full wealth of resources available at Albertmohler.com and at sbts.edu. Thank you for joining me for Thinking in Public. Until next time, keep thinking. I'm Albert Mohler.


After five years Breaking Bad, one of the most beloved television shows of all time, comes to a close. Viewers will finally get to see how Walter White concludes his own destruction – and whether any of the other main characters will make it out alive.
The finale has already begun in the States, but Australian viewers have a few more hours to wait before seeing how the ending pans out.


Function boxplot() in Boxplot produces a box and whisker points for the vector data. As shown in the figure below, the box has lines at the lower quartile, median, and upper quartile values. The whiskers are lines extending from each end of the box to show the extent of the rest of the data. Outliers are data with values beyond the ends of the whiskers. Whiskers extend from the box out to the most extreme data value within 1.5*fs, where fs is the range of two quartiel (lower and upper).
The program can be compiled using a C++ compiler with SIGL.
The program can also readily to run in Ch Professonal Edition.


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Map of Ancient Kemet (Egypt) During The New Kingdom (1550 B.C. - 1077 B.C.)
Free Bonus Intro Unit: The Politics of Education: Enlightenment or Propaganda?
The Intro Unit analyzes the political nature of education as it relates to race. It investigates the African proverb, "It is the lion hunter who writes the lion's history." Students will explore the biased nature of education and how best to use education as a source of empowerment and enlightenment. It also examines the psychological effects of racism on both blacks and whites as demonstrated in
the pioneering "Doll Test" by Kenneth and Mamie Clarke, and the "Brown Eye, Blue Eye Experiment" conducted by Jane Elliott. The Unit ends with a class that highlights the successful conservative efforts to whitewash U.S. and world history textbooks and curricula in states like Texas, Arizona, Colorado, and beyond.
INTRO UNIT: CLASS 1 - African History: The Missing Pages of World History
INTRO UNIT: CLASS 3 - The Psychological Effects of Racism on Blacks and Whites
INTRO UNIT : CLASS 2 - The Miseducation of the Negro
INTRO UNIT: CLASS 4 - The Struggle Continues...The Ongoing Battle Against Racist Propaganda In Public Schools

redpajama_set_name: RedPajamaCommonCrawl


Having been a Hook Norton Brewery Tour guide for a number of years I had seen many brews in process but I now see things from a different perspective. This is because I recently had the pleasure of actually helping 'hands-on' to brew a Beer that was being brewed especially for a project I was involved with. That project was establishing a Memorial to eight airmen who died as the result of a Boeing B-17 bomber crashing near Great Rollright on December 23rd 1944. The Team involved with the project are shown above.
The process started with a meeting with brewer Rob Thomson, here we gave him a brief outline of the crash with the crew details. We discussed with him the possibility of creating an authentic '1940′s Brew, or somehow link it to our Crew. After this initial discussion Rob suggested we leave him to think about it.
Well, I must say we were thrilled at his suggestions. Following his research in the Brewery archives, he told us that traditional beers of the time were pale and slightly sweet with low hop rates and low to medium alcohol content, there were some rare strong ales topping 5.0% ABV but these were not the norm.
Apparently the brew house at Hook Norton had been in full swing just two days before the tragedy, brewing P.A.B (Pale and Bitter), on December 21st 1944. This was a light coloured beer with low bitterness and at 3.4% ABV it was mid strength for the time.
Based on this Dec 21st 1944 brew, Rob suggested using a similar malt base recipe for our '812′, to yield the appropriate base sugar, colour and balance combination.
To give us the right bittering and aroma balance, the choice for hops in '812' comes from combining UK and US varieties with an attempted reference to the US home state of the flight crew.
In all, 5 hops were chosen for '812′; Fuggles and Goldings are traditional UK varieties used here for bittering. UK grown US Cascade was chosen as a link between the two nations, with US Amarillo and Chinook being tenuous links to the crew. Amarillo imparts Floral, Citrus and Orange notes to the beer. Chinook imparts Grapefruit, Citrus and Pine notes.
So there it was, Rob planned '812′ as a Brew of 3.5% ABV using a Malt mix from Dec 21st 1944 and carefully selected Hops from both UK/USA, reflecting the 'Special Relationship'. Date set for Brewing was April 13th.
Come Brew day, to give a brief overview, Roz, Tony and mself arrived and Rob quickly put us to work mixing the Malts in the mash by hand. I'll never forget that steamy aroma as we stirred things in! With the mash settled at 148 degrees, we moved on to weight the 5 different hops ready for the copper. While the malt was mashing in, it was time for breakfast!
An hour later, with mashing in complete, Rob started to run off the sweet Wort from the mash into the copper. Although looking like beer, the Wort of course is the sweet extract from the malted barley. We actually tasted some, it was delicious!
With the Copper filled it was time for us to add the hops and boil the mix. While the boil was going on it was time to empty the spent malt into a stillage and clean out the mash tun.
With the boil complete the brew was cast form the Copper into Fermentation vessel 10 where yeast was added to eventually give us a brew of 3.5% ABV.
'812′ would now be in Fermentation until racked into casks on April 20th. Early sampling reports from Roz indicated that it was very good indeed! Eventually I too got to sample some, absolutely delicious! Well done Rob!
I'm told it was the first beer to sell out at the recent Banbury Beer Festival. If you get the chance, try some '812′, you won't be disappointed!
You too could brew your own beer alongside Rob, contact us at Hook Norton Brewery.


text:
import React from 'react'
import Icon from './Icon'

export default class Add extends React.Component {
	render() {
		return <Icon {...this.props} type="icon-add" name="Add" />
	}
}

redpajama_set_name: RedPajamaGithub


A quality highlighter can liven up your complexion, bring instant luminosity to your skin and accentuate your best features. Highlighters are your secret weapon for a youthful, healthy glow. The key to using highlighter is knowing how and where to use it. When using a powder-based highlighter (like five of these six SwiitchBeauty highlighters), apply with either a fan brush, tapered brush or even with a beauty blender.
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TRICK 'R TREAT and KRAMPUS Director Michael Dougherty To Direct NIGHTBREED Series
During a recent interview with ComingSoon, director Clive Barker dropped the news that there's a series adaptation of Nightbreed currently in development and Michael Dougherty is set to direct. Dougherty is best known for his films Trick 'r Treat, Krampus, and Godzilla: King of the Monsters.
Nightbreed is a property that seems like a perfect fit for Doughtery's filmmaking and storytelling style. The original Nightbreed film, directed by Barker, was released in 1990 and it was based on his 1988 novella Cabal.
Barker confirmed that he is making progress on the series and is currently writing "the bible" for the world. He's also excited to be working with Dougherty on the project. Dougherty is also a writer and executive producer on the series adaptation of Hellraiser for HBO. Barker says:
"It's exciting, after 30 years, to go back to these characters and find out who's still speaking to me, who wants their story told. My tongue isn't in my cheek when I say that as when I start a piece, it's listening. The writing is a piece of listening, I've always said I was a journalist and what I was reporting on was the space between my ears."
The Nightbreed project is being written by Josh Stolberg (Jigsaw) and Barker, and the goal is to make "the property relevant to today's audience, focusing on the race relations that are interwoven within Nightbreed. The difference is that the tension is between Humans and Monsters."
Nightbreed follows a group of underground half-human/half-monsters seeking to find a new refuge and home after their original hiding place is destroyed. Leading these efforts is a recently turned reluctant hero who not only is adjusting to his new supernatural status but also is dealing with the grief and mystery surrounding the death of his fiancée. Will this group band together despite being hunted and persecuted by humans who find their "otherness" to be frightening?
I'm actually excited about this project! I think there's a lot of potential here. What do you think about Barker and Dougherty working on a Nightbreed series?
Square Enix Drops a New Trailer for COLLECTION OF SAGA FINAL FANTASY LEGEND


There have been so few films about the wars India has fought in recent times, that anything seems to be a welcome addition to films on contemporary history.
The setting is the Bay of Bengal, where the Pakistani submarine Ghazi led by Captain Razzak (Rahul Singh), is sent to sink India's warship Vikrant. Going by intelligence reports, S-21, an Indian submarine under the command of the hot-headed, Pakistan-hating Captain Rann Vijay Singh (Kay Kay Menon) is assigned the duty of checking on any Pakistani intrusion. His deputies are the calm Lieutenant Commander Arjun Verma (Rana Dagubbati); and Officer Devaraj (Atul Kulkarni) and there is an internecine battle of egos being fought as well.
The sets of the submarines are very well-created and the feeling of claustrophobia is heightened with the tension building inside the testosterone-filled sub (the only female being a redundant Bangladeshi refugee played by Tapsee Pannu) and the exchange of fire power outside.
The main attraction of the film is that it came out with so little advance publicity that audiences do not know what to expect. What they do get is a competently made war film—a little too ambitious for its own good, but keeping the pace brisk, the story-telling interesting and the predictable climax as exciting as can be. The making is lean, without too much melodramatic fat, and no pushing of patriotic buttons over what is built into the story. A bit of 'dialoguebaazi' and simplistic portrayal of the Indian and Pakistani sides could be overlooked in the interest of entertainment.


A vestigial sideband (in radio communication) is a sideband that has been only partly cut off or suppressed. Television broadcasts (in analog video formats) use this method if the video is transmitted in AM, due to the large bandwidth used. It may also be used in digital transmission, such as the ATSC standardized 8-VSB. The Milgo 4400/48 modem (circa 1967) used vestigial sideband and phase-shift keying to provide 4800-bit/s transmission over a 1600 Hz channel.


As the medium that transfers an image from plate to substrate, ink is a critical component to the flexographic printing process.
This online, interactive course is ideal for anyone looking to obtain a firm understanding of ink and its proper application for high-quality and color-accurate print results. It will give you a solid understanding of the different flexographic ink types, proper handling and maintenance, drying and curing systems, as well as the correct clean-up techniques to conserve ink and reduce waste. Additionally, the course details after-print tests that can be performed such as the tape test, CoF (Coefficient of Friction) test, scratch test, and proper color evaluation tools and techniques. At the completion, you will have a solid grasp of ink handling and maintenance to ensure the quality of the printed product meets customer expectations.
What's Covered in FLEXOGRAPHY 101: Ink Handling & Maintenance?
Who Should Take FLEXOGRAPHY 101: Ink Handling & Maintenance?
With your registration, you will receive a copy of the Ink Handling & Maintenance entry in the FLEXOGRAPHY 101 Booklet Series.
The FLEXOGRAPHY 101: Ink Handling & Maintenance online course is self-paced. Take it whenever time allows, provided it is completed within the specified four-week time period. If completed in a single, uninterrupted session, the course will take 30-40 minutes. At the end of the course, there is a 20-question "Check For Understanding" quiz. Once completed, you will receive a digital Certificate of Completion issued by FTA.
Copyright © 2019 Flexographic Technical Association All rights reserved.


Dr. Marc Grossman, O.D., L.A.c, is co-author of Natural Eye Care, Your Guide to Healthy Vision and Healing, an 800-page landmark guide written to empower readers of every age to support and preserve healthy vision through the health of the whole body. A first-of-its kind landmark, Natural Eye Care includes in-depth holistic, dietary, and lifestyle strategies and recommendations based on peer-reviewed studies and Dr. Grossman's 39 years of research and experience.
An influential pioneer, practitioner, and teacher in natural and integrative eyecare, Dr. Grossman is at the forefront of the holistic vision care movement and the mind-body connection. Dr. Grossman is a leading holistic optometrist, in practice since 1980. Internationally respected, he has taught many hundreds of practitioners and physicians in his methods. He lectures widely on topics such as Natural Vision Improvement, Vision and Nutrition, as well as Chinese Medicine and Vision Care and has been interviewed by The New York Times, and appeared on local and major network national television.


Exploring the depths of literature, horror, scifi, dark fiction and whatever else piques my interest. My books are available at: amazon.com/author/philslattery.
This entry was posted in Films and tagged fear, films, horror, Martyrs, movies, scary. Bookmark the permalink.
← The Farmington Writers Circle Meets Tonight at 7:00 P.M. at Hastings on 20th.
Follow this link to read a few pages of my poetry collection "Nocturne: Poems of Love, Distance, and the Night, a callous and disinterested lover".
Alternate official photo from about 2007.
Working on a play in Hasting's Hardback Café, late evening, October 16, 2015.
At Hasting's working on a play. Late evening, October 16, 2015.
Relaxing by the front yard firepit on a chilly New Mexico evening circa 2013.


If you experience a problem with flooding water, pipe bursts, or humidity, Top Tier Contracting can help you.
Flood damage is a complicated problem that calls for a trained professional. Along with the water removal itself. We can help address issues such as bacteria, damaged property, electrical issues, corrosion, mold remediation and potential foundation problems.


The only real reputable option is pvc banner content which is completely waterproof. The most effective in site media builders gives you use of wide content-creation and management solutions that disclose property building from equally inhouse and exterior supply; art course to show a coherent using a shop manufacturer image; visual and movie production; coding to work the electronic signage program on a issued shipping system; information arranging; playlist managing to verify promoting introduced; and standard material revisions according to planned schedule.
It's also important to assure it's clearly comprehensible, and doesn't keep people wondering that which you imply or otherwise bewildered. The Net offers changed the way many companies market their products and services, nevertheless several homeowners nevertheless implement traditional techniques to entice new consumers and maintain earlier purchasers. When you want to create your territory as well as your image like a salesman in professional real-estate, signboards really are a essential part of the approach. Inexpensive local advertising – not simply are you able to construct recognition for less, however your 'reach' is considerably expanded.
Anyone set your personal hrs, work place, and also your "appropriate office attire. However, for those who have the right meaning, it also stands correct that in the event that you not need the best screen device within the right adjustments, your completely constructed message may never be seen. Thirdly, thinking about the impression-to-price rate in comparison with additional, similar ways of advertising, applying automobile signs can be a quite smart decision for a small company owner to create. What-if you may rent a branded wrapped car for as little as $150 per week*. Actually, Business – Circle, among biggest social-network of community companies in the United States with an increase of than 1. Similarly, should you're considering obtaining custom signage, consider precisely what you wish to state with it, and how that concept will be presented. Together with the internet increase which started in the late 90's and more lately within the 2000's businesses have the ability to exhibit their graphics on multiple website pages to try and generate recognition.
If you should be a sporting goods company, then your sporting arenas, having massive throngs of activity buffs, are your very best option. You are paying these your hard-earned income. Using a thermostatic stop switch, which becomes the monitor off when temps get perilously large, might be of irritation, nevertheless it will save you the monitor from needing replacing during a heat-wave. Outside digital signage isn't as easy as inside software, although. If you like to-go airborne, ensure you don't delay till the past minute or your campaign will undoubtedly be further postponed. Cleansing can be as straightforward as periodically cleansing having mild detergent and water. As it pertains to marketing a business a lot of people assume that symptoms are only about informing others what your business title is.
Outdoor advertising might become unproductive if signs or posters are not positioned logically in high-traffic destinations. If you need a multicultural workplace sign for the popular expression, "DoN't Disturb", here are 12 translations to get you started. Perhaps the location wherever outdoor has viewed the greatest progress are at airfields. Create a topic that's representative of one's company logo and is homogeneous across all your advertising. Some locations wherever this technology will be implemented are in zoos, aquariums and galleries.


Great British Bake Off co-presenter Sue Perkins has been suffering from a non-cancerous brain tumour for eight years, she has revealed. The 45 year old has reassured concerned fans that "all is fine" but has admitted she is unable to conceive children. Perkins, who is in a relationship with Channel 4 presenter Anna Richardson, co-hosts the BBC One show with long-time TV partner Mel Giedroyc.
In an interview with Good Housekeeping magazine, the broadcaster, writer, actor and comedian says the growth was discovered while she was undergoing medical tests for BBC series Supersizers, where she was joined by food critic Giles Coren. She was subsequently diagnosed with prolactinoma. Opening up about the illness, Perkins told the publication: "Sometimes it's big and makes me mad, and sometimes it's small and is in the background.
"Sometimes it screws up my hormones. I have various tests now to make sure the side effects aren't too onerous." The host admitted that while she had no immediate plans to start a family, being told that she was unable to conceive was still difficult news to hear. She said: "I don't know if I would have gone on to have children. But as soon as someone says you can't have something, you want it more than anything."
Perkins is best known for hosting TV shows with Mel Giedroyc, with whom she first found fame presenting the Channel 4 shows Light Lunch and Late Lunch in the 1990s. The TV personality says she grew emotional when her sidekick gave birth for the first time, realising she would be not be able to experience motherhood herself in that way.
Fans have understandably shown concern for Perkins's health following the revelation. The presenter reassured her supporters on Twitter, saying, "Ta for sweet tweets about my prolactinoma. It's benign & non-symptomatic. All fine, Let's focus on those less fortunate in the world." The NHS states that benign brain tumours are a mass of cells that grow slowly and do not spread elsewhere in the body.


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Kurt "Aeschbi" Aeschbacher (né le  à Berne) est un animateur de télévision suisse allemande.

Biographie
Après une licence d'économie à l'université de Berne, il travaille dans un bureau d'architecture puis est vice-président de Grün 80. Il entre à la Schweizer Radio und Fernsehen en 1981 comme rédacteur et animateur, d'abord de l'émission Karussell puis Grell-pastell, Casa Nostra ou City-Trends.

En 2001, il a son talk-show hebdomadaire Aeschbacher, dans lequel il interviewe quatre personnes sur leurs vies. À l'été 2006, dans Aeschbachers Sommerjob, on le voit dans des métiers saisonniers. Au printemps 2009, il présente également six émissions de Liebesgeschichten.

Dans un article du , à l'occasion du référendum sur le partenariat enregistré, le Tages-Anzeiger estime que la révélation de l'homosexualité de personnalités comme Aeschbacher apporta une contribution importante à une plus grande acceptation de l'homosexualité. Aeschbacher participe à diverses manifestations en faveur de la nouvelle loi.

Kurt Aeschbacher est le premier ambassadeur de l'UNICEF pour la Suisse.

Au Concours Eurovision de la chanson 2014, il présente le vote de la Suisse.

Liens externes

Source de la traduction

Animateur suisse de télévision

Naissance en octobre 1948
Naissance à Berne

redpajama_set_name: RedPajamaWikipedia


Santa Monica, Ca – Library Alehouse would like to welcome you to a celebration of all things sour! Beginning July 25, 2011, the Alehouse will dedicate 10 of its 29 taps to beers that bring the funk (and the sour of course).
We'll be offering around 30 beers in both 12 and 6 ounce pours so you can try lots of sours, and do so responsibly.


A trend has arisen over the last few years towards the criminalization of business and of certain business activity. Primarily as a result of well publicized cases such as Bernard Madoff, Enron, and Peregrine, more businesses, as well as businessmen and women, are now facing serious criminal charges with devastating personal consequences.
Ponzi or pyramid schemes involve a group of investors who have been convinced to invest in a scheme for a first-rate product which ultimately is never delivered. On paper, the business itself appears as a successful business, but in reality the money received from a second group or latest group of investors is used to pay off the first group of investors. Eventually, the scheme runs out of new investors and the enterprise crumbles. Usually the investors who got into the scheme early on made money. Meanwhile those who got into the scheme when the enterprise was "hot" or when everyone else was trying to buy into the scheme usually lost everything.
When a white collar crime is under investigation, it is common for the people involved in the investigated activity to know they are under investigation for a white collar crime before charges are filed. The best time to seek legal counsel is before an arrest. It may be possible, in some cases, to prevent the state from filing criminal charges. In other cases, it may be possible to work out a solution with the state that prevents prosecution. In any event, it is unwise in all such cases to speak with police or private investigators without having your attorney present.
White collar crime offenses include a broad variety of activities prohibited by state or federal statutes. White collar crime offenses also include attempts to commit such acts, as well as conspiracies to commit any of the white collar crime offenses. Penalties for a white collar crimes conviction depend on many factors, but the foremost factor is the level of felony or misdemeanor the state has charged. Under Ohio laws, the lower the felony or misdemeanor number, the higher the penalty that an offender may face.
Possession of an automatic or muffled firearm – 6 additional years.
Displaying, brandishing, or using firearm – 3 additional years.
Firearm not a factor in committing the crime – 1 additional year.
Drive-by shooting – 5 additional years, plus a separate penalty for use or possession of gun as above.
Under Ohio law there are also supplemental penalties for repeat violent offenders (ORC 2929.14(D)(2) that may be assessed in addition to the white collar crime offense. Accordingly, when addressing confinement or incarceration as a white collar crime case the potential penalties depend on the nature of the white collar crime at issue, the defendant's prior criminal record, if any, and other factors that may lead to an enhanced sentence.
A knowledgeable and experienced criminal defense lawyer or criminal law attorney knows how to work with the state's attorneys so that first-time theft offenders may be granted probation, more often than not, rather than spend time in prison.
Those who have extensive criminal records, or prior theft or property crime convictions, or those who commit white collar crimes involving large sums of money, on the other hand, may be looking at a long prison sentence, unless they find the right criminal defense lawyer or criminal law attorney who knows the system, knows the laws, and knows the defenses to white collar crimes.
The criminal defense lawyers and criminal law attorneys at the Law Offices of Jack L. Moser, Jr., defend white collar clients in both state and federal criminal matters. We have experience with countless criminal cases and trials, and we will seriously and aggressively fight for your rights. It is our common practice to prepare every white collar case for trial. Prosecutors know we aggressively defend our clients and that we make sure that our clients get the high quality representation they deserve.
If you have been charged with a white collar criminal offense, contact the Law Offices of Jack L. Moser, Jr., immediately. We represent clients at every stage of a white collar criminal prosecution. When our criminal defense lawyers and criminal law attorneys cannot convince the state to drop or reduce the criminal charges, we work aggressively to obtain an acquittal or minimize the consequences of a guilty plea or conviction.
We represent clients charged with white collar criminal crimes in Columbus and Surrounding Counties in Central Ohio: Franklin County, Delaware County, Fairfield County, Licking County, Pickaway County, Madison County, Union County, as well as through out the rest of Ohio.
SERIOUS REPRESENTATION FOR A REASONABLE FEE. Our legal fees are affordable, and we accept all major credit cards.
Call Jack L. Moser, Jr. at (614) 478-8005.


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14-Jan-2018 by Loriann Kincer
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text:
Q: Python Socket [Errno 11001] getaddrinfo failed; Parse Server This is the code I'm trying to run this code for creating an object on the Parse-Server
import http.client
import json

connection = http.client.HTTPConnection("http://Server.Ip",443)
connection.connect()
connection.request('POST', '/parse/classes/Vitals', json.dumps({
    "Name": "Wahab",
    "BPM": 75,
    "SpO2": 99,
    "ECG":[70,75,80,95,80,75,70,85,90,95,90,85],
    "Temperature": 98,
    "Ambient_Temperature": 27,
    "Humidity": 73
}), {
    "X-Parse-Application-Id": "${APPLICATION_ID}",
    "X-Parse-REST-API-Key": "${REST_API_KEY}",
    "Content-Type": "application/json"
})
results = json.loads(connection.getresponse().read())

Code
This is the outpu that I'm gettingOutput
I was expecting a connection established to the server and getting an output 201 created.

redpajama_set_name: RedPajamaStackExchange


text:
Q: How do I solve this Serverless.yml ssm dynamic path creation problem? Fairly new to Serverless and am having problems creating a dynamic path to an SSM parameter..... I have tried a fair few ideas but am sure that this is really close but its not quite there....
I'm trying to generate an ssm path as a custom variable that will then be used to populate a value for a Lambda function.
Here's the custom variable code
custom
   securityGroupSsmPath:
      dev: "${self:service}/${self:custom.stage}/rds/lambdasecuritygroup"
      other: "${self:service}/${env:SHARED_INFRASTRUCTURE_ENV}/rds/lambdasecuritygroup"
   securityGroupId: ${ssm:, "${self:custom.securityGroupSsmPath.${env:SHARED_INFRASTRUCTURE_ENV}, self:custom.securityGroupSsmPath.other}"}

And here is where it is referenced in the function
functions:
  someLambda:
    handler: build/handlers/someLambda/handler.handler
    timeout: 60
    memorySize: 256
    vpc:
      securityGroupIds:
        - ${self:custom.securityGroupId}

And here is the error output. It seems like it is not resolving the ssm parameter
 Serverless Error ----------------------------------------

Cannot resolve serverless.yml: Variables resolution errored with:
 - Cannot resolve variable at "custom.securityGroupId": Parameter name: can't be prefixed with "ssm" (case-insensitive). If formed as a path, it can consist of sub-paths divided by slash symbol; each sub-path can be formed as a mix of letters, numbers and the following 3 symbols .-_

All help much appreciated,
Thanks!
Sam

A: In the end we tried numerous implementations and the issue seemed to boil down to trying to both retrieve the ssm value for securityGroupId and also parse and default the second variable within it.
The solution ended up being as follows where we removed the parsing/default variable from within ssm step. Additionally we had to remove some of the double quotes on the custom vars:-
custom
   securityGroupSsmPath:
      dev: ${self:service}/${self:custom.stage}/rds/lambdasecuritygroup
      other: ${self:service}/${env:SHARED_INFRASTRUCTURE_ENV}/rds/lambdasecuritygroup
   securityGroupId: ${self:custom.securityGroupSsmPath.${env:SHARED_INFRASTRUCTURE_ENV}, self:custom.securityGroupSsmPath.other}

functions:
  someLambda:
    handler: build/handlers/someLambda/handler.handler
    timeout: 60
    memorySize: 256
    vpc:
      securityGroupIds:
        - ${ssm:/${self:custom.securityGroupId}}


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Classic Induction: Fuji Bandito – WrestleCrap Says Goodbye to the Fabulous Moolah
6 Submitted by RD Reynolds on Fri, 07 June 2013, 09:15
WWF, 1989
No doubt when you learned this week that Fabulous Moolah had passed away, many thoughts probably raced through your head. Her contributions to women's wrestling, perhaps. Maybe her build-up to WrestleMania I with Captain Lou, Cyndia Lauper, and Wendi Richter. Or maybe, since you are hanging out at a site called "WrestleCrap", her antics with Mae Young.
Believe it or not, when I heard she had gone to the great ring in the sky, I didn't think of any of those things. In fact, I thought of two, only two things: Spider Woman and Fuji Bandito.
Let's tackle Spider Woman first, because odds are you've never even heard of her. For those of you who weren't around back in the mid 1980's, Wendi Richter was looked at by many in the business as being just as big a deal as Hulk Hogan. While I was never a subscriber to that theory, trust me, she brought a lot of kids and especially young girls to WWF events. So why, you are no doubt asking, did she more or less vanish within months of the big show? One word:
Montreal.
Only in this case, Montreal was taking place in New York City.
Confused? Good, I've done my job.
The story here is that Richter was in the process of negotiating a contract with Vince & Co.. Just prior to heading out for her match at Madison Square Garden, she was asked again to sign the new deal. She declined, saying she needed more time to think about it. Once in the ring, Richter found herself on her back for what was supposed to be a two-count. Instead, with her shoulder up clearly at two (in fact, she was almost to her feet!), the ref counted three and awarded the match – and the WWF Women's Title – to Richter's opponent, Spider Woman.
In other words, Richter got screwed – a full dozen years prior to Bret Hart going through basically the exact same thing in Montreal. Richter never appeared in a WWF ring again. The only real difference is Bret didn't rip off Shawn Michael's head to reveal Fabulous Moolah. That would have been very weird.
That is, however, what happened with Richter, who pulled the mask off Spider Woman to discover Moolah. Richter was gone, and Moolah was back in charge of the WWF Women's title. There's your history lesson for today.
Now what's this Fuji Bandito you mentioned? Ah yes…that's a much more pleasant memory. And one that, while not Crap per se, is a fun, fond memory that I have of Moolah, and one that I will induct in her honor.
In the mid 1980's, the WWF had a weekly television series they called TNT: Tuesday Night Titans. Now we've discussed this show before, and we've even inducted it as a whole and a few individual segments as well. Basically, it was a personality profile show for people on acid. By that I don't mean that the folks on the show were on acid. Sure, some of them probably were. What I meant was that it was a showcase of the absurd, with characters becoming more "fleshed out" in the most bizarre manners possible. We had George Steele going through psychiatric evaluations, Capt. Lou baking Christmas cookies, and Adrian Adonis getting a makeover. Every week it was something patently absurd. Sometimes it was funny. Sometimes it wasn't. But it was always, always, always stupid.
My favorite of these skits? No doubt the ongoing trials and tribulations of "Magnificient" Don Muraco and his manager/agent Mr. Fuji as they attempted to get careers in acting. Each week we'd get a new "pilot" they were filming, such as Fuji Vice (a Miami Vice spin-off with Don & Fuj wearing pastels) and Fuji General (soap opera). The pair would "act" in the most horrific manner possible, delivering lines so stoically that you'd think Muraco was half-Hawaiian, half-evergreen. It was great, great comedy.
While Fuji General and Fuji Vice are generally known, a much more obscure bit was Fuji Bandito. In this one, Muraco is the vile Muraco Kid, and Fuji is a Mexican. Let that sink in for a minute. Oh yeah, and the Fabulous Moolah was Lil, Muraco's girlfriend.
And that's your connection. 8)
As you have probably guessed, this one took place back in the wild west. Not the wild, wild west – that movie sucked. And it was like four hours long. Or at least it felt that way.
This was only about 4 minutes long, but I guarantee those four minutes had more laughs than that stupid movie did.
After all, did that movie have Jimmy Hart as a card shark known as "Mississippi"? Did it have "Classie" Freddie Blassie as the barkeep? Or Mr. Fuji as a MEXICAN known as Eggroll?
And did it have Fabulous Moolah knocking some geek on his ass for looking at her funny?
DIDN'T THINK SO!
Oh yeah, and before anyone starts blasting me about calling Fuj "Eggroll", trust me…the injun that showed up…well, let's just say he wouldn't last long in this politically correct world of ours.
Although I do have to admit, I would like him to give me lessons on converting corn into whiskey. That sounds like good times.
Perhaps literally.
Soon enough, in strolls THE MURACO KID, wearing his best bib & tuckers.
And who should he mosey on over to but Lil, our pal the late, great Moolah.
For, you see, only Lil could hold the Kid's heart.
Unfortunately for our heroes…err, villains whom we're to cheer for…in comes Ringo.
Now I'm not 100% sure, but I believe Ringo is either the sherriff or a clown at the world's gayest rodeo.
Hard to tell from the outfit.
Ringo is here to take Muraco back to the hoosegow. He pulls his peacemaker on the Kid, who pulls a Randy Savage and swings Lil into the line of fire, which is literally a line of fire as the poor girl winds up taking the bullet.
In a tender scene, Lil falls, all the while asking for a glass of water.
Sadly, all the Indian had brought was whiskey.
Bottles and bottles of whiskey.
Enraged, Muraco pulls his iron, and soon enough, it's Ringo who's pushin' up daisies.
And that was the end. There was never any follow up, so we don't know what happened to the Kid. I'd like to think he stowed away on that train from Back to the Future III.
It would explain how he wound up facing Dino Bravo at Summer Slam '88.
As I wrap this up, no doubt you may be asking, "Why, RD? Why bother with something so lame and not really crap?" The answer, dear Crapper, is simple. While it's something you might think was stupid, and maybe not even worth your time to read about, to me…it will always be Moolah. And just thinking about it, it never fails to make me laugh.
Thank you, Moolah. Thank you.
A Quick Note about Classic Inductions...
Hi guys and gals, RD here. Just wanted to clear up the confusion on classic…
It Came From YouTube: Mr. Fuji and Don Muraco star in "Fuji Vice"!
http://www.youtube.com/watch?v=7MzaqCImYu0&feature=player_embedded#! From an episode of Tuesday Night Titans (TNT) in 1985, I present to you…
It Came From YouTube: The Rock appears on That 70's Show as his dad
http://www.youtube.com/watch?v=yIbRPPdh2Gg&feature=youtu.be Crapper Mike Burke writes: The Rock plays his father Rocky Johnson on a season…
Written by RD Reynolds
Yeah, you know...the WrestleCrap guy. Been here since before day 1, I have. You can hang out with me on Facebook. (I'm on there quite a bit) or follow my exploits on Twitter (I'm on there not quite so often). Thanks, and Keep on Crappin'!
View all posts by: RD Reynolds
6 Responses to "Classic Induction: Fuji Bandito – WrestleCrap Says Goodbye to the Fabulous Moolah"
Maverick Kent Barnes says:
What year was this really? 1986? Definitely not 1989.`
1985, I believe.
CarlMarksGuy says:
Good to see this again — as always, Tuesday Night Titans sounds amazing.
One thing I've always wondered about this skit: what with "Ringo" and "Lil", I'm not sure why they didn't just call Don, "Muraco Raccoon", and complete the Beatles tribute.
Eric Hinkle says:
What, Moolah died? That's a pity. My dad used to tell me about seeing her and other women wrestle back in the late 50's and early 60's. He told me he thought they were tougher than the guys.
RIP, Moolah.
Oh. Never mind,I just saw that poor Moolah died back in 2007. It's getting hard to keep up with all the wrestlers who've passed on.
Yeesh, Wrestlecrap has gone so far into the smark realm that it's been YEARS since they've even had a good Gooker award winner. How the mighty have fallen.
INDUCTION: AJ Styles vs. Larry Zbyszko – If You're Dreading AJ vs. Shane, You'd Probably Best Not Read This!
TNA, 2003 The year 2016 was a momentous occasion in that it was the first …


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