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El pelagianismo es una posición teológica cristiana expuesta entre los siglos IV y V y que fue considerada herética por el  Concilio de Cartago de 418.

Sostenía que el pecado original no manchó la naturaleza humana y que los seres humanos, por gracia divina, tienen libre albedrío para alcanzar la perfección humana. Pelagio (c. 355 - c. 420 d.C.), un asceta y filósofo de las Islas Británicas, enseñaba que Dios no podía ordenar a los creyentes que hicieran lo imposible, y por lo tanto debía ser posible cumplir todos los mandamientos divinos. También enseñaba que era injusto castigar a una persona por los pecados de otra; por lo tanto, en su opinión, los niños deben nacer sin culpa. Pelagio no aceptaba ninguna excusa para el comportamiento pecaminoso y enseñaba que todos los cristianos, independientemente de su posición en la vida, debían llevar vidas intachables y sin pecado.

En gran medida, el «pelagianismo» fue definido por su oponente Agustín de Hipona, y definiciones exactas sobre la doctrina siguen siendo esquivas. Aunque el pelagianismo tenía un apoyo considerable en el mundo cristiano de su tiempo, especialmente entre la élite y los monjes, fue atacado por Agustín y sus seguidores, que tenían opiniones opuestas sobre la gracia, la predestinación y el libre albedrío. Agustín salió victorioso en la controversia pelagiana; el pelagianismo fue condenado de forma decisiva en el Concilio de Cartago de 418 y sigue siendo considerado herético por la Iglesia católica y la Iglesia ortodoxa. Durante siglos, el «pelagianismo» se utilizó de diversas formas como acusación peyorativa de herejía para cristianos que tenían creencias no ortodoxas, pero ha sido revaluado por estudios recientes.

Contexto
Durante los siglos IV y V, la Iglesia experimentaba un rápido cambio debido al cambio constantiniano al cristianismo. Muchos romanos se convertían al cristianismo, pero no necesariamente seguían la fe de forma estricta. En tanto los cristianos ya no eran perseguidos, se enfrentaban a un nuevo problema: cómo evitar la reincidencia y la adhesión nominal a la religión estatal, conservando a la vez el sentido de la urgencia causado originalmente por la persecución. Para muchos, la solución fue adoptar el ascetismo cristiano.

El cristianismo primitivo era teológicamente diverso. Mientras que el cristianismo occidental enseñaba que la muerte era el resultado de la caída del hombre; una tradición siria, que incluía a las figuras del  Teófilo e Ireneo, afirmaba que la mortalidad precedía a la caída. Hacia el año 400, la doctrina del pecado original acababa de surgir en el cristianismo occidental, derivada de la enseñanza de Cipriano de que los niños debían ser bautizados por el pecado de Adán. Otros cristianos seguían a Orígenes en la creencia de que los niños nacen en pecado debido a sus fallos en una vida anterior. Rufino el Sirio, que llegó a Roma en el año 399 como delegado de Jerónimo, seguía la tradición siria, declarando que el hombre había sido creado mortal y que cada humano solo es castigado por sus propios pecados.

Pelagio (c. 355-c. 420) fue un laico ascético, probablemente de las islas británicas, que se trasladó a Roma a principios de la década de 380. Al igual que Jerónimo, Pelagio criticaba lo que consideraba un creciente laxismo entre los cristianos, promoviendo en cambio normas morales más estrictas y el ascetismo. Se oponía al maniqueísmo por su fatalismo y determinismo y defendía la posibilidad de una vida sin pecado. Si bien Pelagio predicaba la renuncia a la riqueza terrenal, sus ideas se hicieron populares entre parte de la élite romana.. El historiador Peter Brown argumentó que el pelagianismo apelaba «a una poderosa tendencia centrífuga en la aristocracia de Roma: una tendencia a la dispersión, a formar un patrón de pequeños grupos, cada uno de los cuales se esforzaba por ser una élite, cada uno de los cuales estaba ansioso por elevarse por encima de sus vecinos y rivales, los residentes de clase alta promedio de Roma». El poderoso administrador romano Paulino de Nola era cercano a Pelagio y al escritor pelagiano Juliano de Eclana, y el antiguo aristócrata romano Celestio fue descrito por Gerald Bonner como «el verdadero apóstol del llamado movimiento pelagiano». Muchas de las ideas promovidas por Pelagio eran las predominantes en el cristianismo contemporáneo, defendidas por figuras como Juan Crisóstomo, Atanasio de Alejandría, Jerónimo e incluso el Agustín temprano.

El pelagianismo surgió como doctrina en el , y fue condenado por la Iglesia de forma definitiva el año 417. Negaba la existencia del pecado original y consideraba que se trataba de una falta que habría afectado solo a Adán, por lo que la humanidad nacía libre de culpa y una de las funciones del bautismo, concretamente la de limpiar ese supuesto pecado, quedaba así desprovista de sentido. Además, defendía que la gracia divina no tenía ningún papel en la salvación y que solo importaba obrar bien siguiendo el ejemplo de Jesús.

Vida
Aparte de los principales episodios de la controversia pelagiana, poco o nada se conoce sobre la vida de Pelagio. Son más abundantes las fuentes tras su salida de Roma en el 411, hasta después del 418, cuando de nuevo se produce un silencio sobre su persona en la Historia. Como, según San Agustín (De peccat. orig., XXIV) testifica, Pelagio vivió en Roma «por largo tiempo», podemos suponer que residió allá al menos desde el pontificado del papa Anastasio I (398-401). Respecto a su larga vida antes del año 400 y, sobre todo respecto a su juventud, todo es oscuridad; incluso el lugar donde nació está en discusión. Mientras que testimonios fiables, como Agustín, Orosio, Próspero y Mario Mercátor, son absolutamente explícitos en asignar Britania como su país nativo, como así parece según su nombre familiar: Brito o Britannicus. Jerónimo lo ridiculiza como «escocés», quien, habiendo sido «rellenado con gachas de avena escocesa» (Scotorum pultibus proegravatus) sufre de débil memoria.

Argumentando correctamente que los «escoceses» de aquellos días eran realmente los irlandeses, H. Zimmer ha adelantado razones de peso para la hipótesis de que el verdadero lugar de origen de Pelagio debiera ser buscado en Irlanda, y que habría permanecido en el sudoeste de Gran Bretaña solo en tránsito hacia Roma. Alto de estatura y corpulento de apariencia, Pelagio tenía educación superior, hablaba y escribía bien, con gran fluidez, tanto el latín como el griego, además de lo cual era versado en teología. Fue monje, entregado consecuentemente a prácticas de ascetismo, pero nunca fue clérigo. Tanto Orosio como el Papa Zósimo lo llamaron «hombre de leyes». En la misma Roma gozó de reputación por su austeridad. S. Agustín lo llama «varón santo», vir sanctus. Mantuvo una edificante correspondencia —que más tarde usó para su defensa personal— con San Paulino de Nola (405) y otros prominentes obispos.

Obra
Durante su permanencia en Roma compuso varias obras:
 De fide Trinitatis libri III, ahora perdida, que fue elogiada por Gennadio como «indispensable materia de lectura para los estudiantes»
 Eclogarum ex divinis Scripturis liber unus, que es la principal colección de pasajes de la Biblia basada en el Testimoniorum libri III de Cipriano. De esta obra san Agustín ha preservado un número de fragmentos
 Commentarii in epistolas S. Pauli. Fue elaborada sin duda antes de la destrucción de Roma por Alarico (410) y conocida por san Agustín en el 412. Zimmer es digno de crédito por haber redescubierto, en este comentario sobre san Pablo, el trabajo original de Pelagio, que había sido, en el curso del tiempo, atribuido a san Jerónimo. Un examen riguroso de esta obra, que ha llegado a ser de un momento a otro famosa, ha traído a la luz que contiene las ideas fundamentales condenadas después por la Iglesia como «herejía pelagiana». En esta obra Pelagio negaba el estado primitivo del hombre en el paraíso y el pecado original, insistía en la naturalidad de la concupiscencia y la muerte del cuerpo, y vinculaba la existencia y universalidad actual del pecado al mal ejemplo dado por Adán al cometer el primer pecado.

Como todas las ideas de Pelagio estuvieron principalmente radicadas en la antigua filosofía pagana —especialmente en el popular sistema de los estoicos— en lugar de estarlo en el cristianismo, consideró la fuerza moral de la voluntad humana (liberum arbitrium), cuando está fortalecida por el ascetismo, como suficiente en sí misma para desear y conseguir el noble ideal de la virtud. El valor de la redención de Cristo era, en su opinión, limitado principalmente a la formación (doctrina) y al ejemplo (exemplum) que el Salvador puso en la balanza como contrapeso frente al mal ejemplo de Adán, de manera que la naturaleza mantiene la habilidad de someter al pecado y ganar la vida eterna aun sin la ayuda de la gracia.

Por justificación mediante la sola fe hemos sido indudablemente limpiados de nuestros pecados personales, pero este perdón (gratia remissionis) no implica una renovación interior de la santificación del alma. Hasta qué punto la doctrina de la sola fides «no haya tenido un defensor más potente antes de Lutero que Pelagio» y si, en particular, la concepción protestante de fe fiducial despuntó en este varios siglos antes que en Lutero, como Loofs asume, es algo que probablemente necesita más cuidadoso examen. Por lo demás, Pelagio no habría anunciado nada nuevo con esta doctrina, dado que los adversarios de la naciente Iglesia Apostólica estaban ya familiarizados con la «justificación por la sola fe». Por otro lado, la presunción de Lutero de ser el primero en proclamar la doctrina de la fe fiducial, ya había encontrado oposición. Sin embargo, Pelagio insiste expresamente «Ceterum sine operibus fidei, non legis, mortua est fides».

Pelagio y Celestio
Una influencia de largo alcance sobre el posterior desarrollo del pelagianismo fue la amistad que Pelagio contrajo en Roma con Celestio, un abogado de noble ascendencia (probablemente italiana). Celestio había sido ganado para el ascetismo debido a su entusiasmo por la vida monástica y, en su condición de hermano lego, se esforzó por convertir las máximas prácticas, aprendidas de Pelagio, en principios teóricos que fueron propagados en Roma con éxito. San Agustín, mientras califica a Pelagio de misterioso, mendaz y peligroso, llama a Celestio (De peccat. orig., XV) no solo «increíblemente locuaz», sino también persona de ánimo abierto, obstinado y desenvuelto en las relaciones sociales.

Aun cuando sus intrigas secretas o abiertas no pasaron desapercibidas, los dos amigos —Pelagio y Celestio— no fueron molestados por los círculos oficiales romanos. Pero las cosas cambiaron cuando, en el 411, dejaron el hospitalario suelo de la metrópoli, al ser saqueada por Alarico (410), y se embarcaron al África del Norte. Cuando desembarcaron en la costa, cerca de Hipona, san Agustín, el obispo de la ciudad, estaba ausente, encontrándose muy ocupado en calmar las disputas donatistas en África. Más tarde se encontraría varias veces con Pelagio en Cartago, pero sin entrar en estrecha relación con él.

Después de un breve periodo de estancia en África del Norte, Pelagio viajó a Palestina, mientras Celestio buscó al opisbo Aurelio para ser ordenado presbítero en Cartago. Sin embargo, su plan fue frustrado por el diácono Paulino de Milán, quien envió al obispo Aurelio un memorial en el que las seis tesis de Celestio —quizá extraídas de su obra ahora perdida Contra traducem peccati— fueron marcadas como heréticas. Las tesis eran las siguientes, según Mario Mercátor:

 Aun si Adán no hubiera pecado, habría muerto.
 El pecado de Adán lo perjudicó solo a él, no a la humanidad entera.
 Los niños recién nacidos se encuentran en el mismo estado que Adán antes de la caída.
 La humanidad entera ni murió a través del pecado o de la muerte de Adán, ni resucitó a través de la resurrección de Cristo.
 La ley mosaica es tan buena guía para el cielo como el Evangelio.
 Antes de la venida de Cristo hubo hombres que se mantuvieron sin pecado.

A causa de estas doctrinas, que contienen claramente la quintaesencia del pelagianismo, Celestio fue citado para comparecer ante el sínodo de Cartago (411); Celestio se negó a retractarse de sus ideas, alegando que la herencia del pecado de Adán era una cuestión abierta y que su negación no era una herejía. No se mencionaron sus ideas sobre la gracia, aunque Agustín (que no había estado presente) afirmó más tarde que Celestio había sido condenado por «argumentos contra la gracia de Cristo». En cualquier caso, como resultado, Celestio no solo fue excluido de la ordenación sino que sus seis tesis fueron condenadas. Declaró entonces su intención de apelar al papa en Roma, pero, sin ejecutar su decisión, se fue a Éfeso en Asia Menor, donde fue ordenado sacerdote.

Mientras tanto las ideas de Pelagio se habían extendido por un amplia área, especialmente en torno a Cartago, de manera que san Agustín y otros obispos se vieron impulsados a tomar una postura firme contra estas concepciones en los sermones y conversaciones privadas. A diferencia de Celestio, Pelagio se negó a responder a la pregunta de si el hombre había sido creado mortal, y, fuera del norte de África, fueron las enseñanzas de Celestio los principales objetivos de la condena. En el año 412, Agustín leyó el Comentario sobre Romanos de Pelagio y describió a su autor como un «cristiano muy avanzado». Agustín mantuvo relaciones amistosas con Pelagio hasta el año siguiente, condenando inicialmente solo las enseñanzas de Celestio, y considerando su disputa con Pelagio como algo académico.

Urgido por su amigo Marcelino, quien «diariamente soportó extenuantes debates con hermanos equivocados», san Agustín en el 412 escribió sus famosas obras De peccatorum meritis et remissione libri III (P. L., XLIV, 109 sqq.) y De spiritu et litera (ibid., 201 sqq.), en las que positivamente establece la existencia del pecado original, la necesidad del bautismo de los niños, la imposibilidad de una vida sin pecado y la necesidad de la gracia interior (spiritus) en oposición a la gracia exterior de la ley (litera). Cuando en el 414 inquietantes rumores llegaron de Sicilia y, las así llamadas Definitiones Caelestii (reconstruidas por Garnier, Marii Mercatoris Opera, I, 384 sqq., París, 1673), consideradas obras de Celestio, fueron enviadas a san Agustín, quien publicó como réplica: De perfectione justitiae hominis (P. L., XLIV, 291 sqq.), obra en la que, otra vez, atacó la ilusión de una completa libertad frente al pecado. Fuera el hacerlo por caridad, o con el fin de vencer el error más eficazmente, san Agustín, en estos escritos, nunca mencionó a los dos autores de la herejía por su nombre.

En tanto, Pelagio, que permanecía en Palestina, no se quedó inactivo; escribió una carta, que aún se conserva (en P. L., XXX, 15-45), a una noble virgen romana llamada Demetria quien, a la llegada de Alarico, había emigrado a Cartago. A ella le había inculcado sus principios estoicos de la ilimitada energía de la naturaleza. Además publicó en el 415 una obra ahora perdida: De natura, en la que trata de probar su doctrina a partir de autoridades, apelando no solo a los escritos de Hilario y Ambrosio, sino también a las obras más recientes de Jerónimo y Agustín, estando aún, estos ambos, vivos. San Agustín le respondió entonces con su tratado De natura et gratia (P. L., XLIV, 247 sqq.). Jerónimo, sin embargo, a quien Orosio, sacerdote español y discípulo de san Agustín, había personalmente explicado el peligro de la nueva herejía, y quien había sido humillado por la severidad con que Pelagio hubo criticado su comentario a la Epístola a los Efesios, maduró con el tiempo su entrada en la lista de los opositores a Pelagio; lo hizo mediante su carta a Ctesiphon (Ep. CLXXIII) y su obra llena de gracia Dialogus contra Pelagianos (P. L., XXIII, 495 sqq.). Estuvo ayudado por Orosio, quien inmediatamente acusó a Pelagio de herejía en Jerusalén. Después, el obispo de Jerusalén estimó mucho (S. Agustín, Ep. CLXXIX) a Pelagio y lo tomó como su invitado. Convocó en julio del 415 un concilio diocesano para la investigación del cargo. Los procedimientos se vieron obstaculizados por el hecho de que Orosio, la parte acusadora, no entendía el griego y había conseguido un mal intérprete, mientras que Pelagio, el defendido, fue muy hábil para defenderse a sí mismo en griego y sostener su ortodoxia. Sin embargo, de acuerdo al informe personal (escrito al término del 415) de Orosio (Liber apolog. contra Pelagium, P. L., XXXI, 1173), las partes litigantes al final acordaron dejar el último juicio de todas las cuestiones a los latinos —dado que tanto Pelagio como sus adversarios eran latinos— y apelar a la decisión de Inocencio I; mientras tanto se impuso silencio a ambas partes.

Pero Pelagio tenía concedido solo un breve plazo. Porque en el mismo año, los obispos de las Galias, Heros de Arlés y Lázaro de Aix, quienes, después de la derrota del usurpador Constantino (411), habían dejado sus diócesis retirándose a Palestina, llevaron el asunto ante el obispo Eulogio de Cesarea, con el resultado de que este último convocó a Pelagio en diciembre del 415 delante de un sínodo de catorce obispos, que se llevó a cabo en Diospolis, la antigua Lida. Sin embargo, la fortuna favoreció otra vez al heresiarca. Respecto a las acciones legales y el asunto en sí estamos extraordinariamente bien informados gracias a De gestis Pelagii (P. L., XLIV, 319 sqq.) de san Agustín, obra escrita en el 417 y basada en las actas del sínodo. Pelagio puntualmente obedeció a las citaciones, pero los principales acusadores, Heros y Lázaro, no hicieron su aparición, uno de ellos debido su mala salud. Y como Orosio, demasiado expuesto al ridículo, hubo de partir, Pelagio no se defendió personalmente, sino que encontró un hábil abogado en el diácono Aniano de Celeda (cf. Hieronym., Ep. cxliii, ed. Vallarsi, I, 1067). Los puntos principales de la petición fueron traducidos al griego por un intérprete y leídos solo como un extracto. Pelagio, habiendo ganado la buena voluntad de la asamblea, debido a que les leyó algunas cartas privadas recibidas de prominentes obispos, entre ellos san Agustín (Ep. cxlvi), empezó a refutar las diversas acusaciones. Entonces, se eximió del cargo de que él había afirmado la posibilidad de una vida sin pecado, solamente dependiente de la libre voluntad; diciendo, por el contrario, que requería la ayuda de Dios (adjutorium Dei) para vivir sin pecado, aunque, sin embargo, con esto no se refería nada más que a la gracia de la creación (gratia creationis). Respecto a las otras doctrinas de que se le acusaba, dijo que, tal como estaban formuladas en la acusación, no eran de su autoría y que él las rechazaba. Después de la audiencia, no quedó nada más para el sínodo que retirar los cargos al defendido y anunciar que este gozaba de la comunión con la Iglesia. Oriente ahora había hablado dos veces y no había encontrado nada que condenar en Pelagio.

Continuación y fin de la controversia (415-418)
La nueva absolución de Pelagio no dejó de causar excitación y alarma en el Norte del África, donde Orosio se había dirigido en el 416 con cartas de los obispos Heros y Lázaro. Para enfrentar la cuestión algo decisivo debía hacerse. En otoño del 416, sesenta y siete obispos del África Proconsular se reunieron en un sínodo en Cartago, fue presidido por Aurelio, mientras que cincuenta y nueve obispos de la provincia eclesiástica de Numidia, a la que pertenecía la sede de Hipona, sede de S. Agustín, sostuvieron un sínodo en Milevo. En ambos lugares las doctrinas de Pelagio y Celestio fueron de nuevo rechazadas como contradictorias a la fe cristiana. Sin embargo, para asegurar sus decisiones con la «autoridad de la Santa Sede», ambos sínodos escribieron a Inocencio I, pidiendo su sanción suprema. Además, para llamar la atención del Papa con mayor fuerza sobre la seriedad de la situación, cinco obispos (Agustín, Aurelio, Alipio, Evodio y Posidio) le adelantaron una carta conjunta en la que detallaban la doctrina del pecado original, el bautismo de los niños, y la gracia cristiana (S. Agustín, Epp. clxxv-vii). En tres cartas separadas, fechadas el 27 de enero de 417, el papa contestó a las cartas sinodales de Cartago y Milevo así como también a las de los cinco obispos (Jaffé, 'Regest., 2nd ed., nn. 321-323, Leipzig, 1885). Comenzando a partir del principio de que las resoluciones de los sínodos provinciales no tienen fuerza vinculante hasta que son confirmadas por la suprema autoridad de la sede apostólica, el papa desarrolló la enseñanza católica sobre el pecado original y la gracia y excluyó a Pelagio y Celestio, quienes habían rechazado estas enseñanzas, de la comunión con la Santa Sede, hasta que ellos revirtieran sus pareceres (donec resipiscant). En África, donde la decisión fue recibida con sincera alegría, la controversia no podía considerarse cerrada, y Agustín, el 23 de septiembre de 417 anunció desde el púlpito (Serm., cxxxi, 10 in P. L., XXXVIII, 734), «Jam de hac causa dúo concilia missa sunt ad Sedem apostolicam, inde etiam rescripta venerunt; causa finita est». Dos sínodos han escrito a la santa sede sobre este asunto, la respuesta ha llegado, el asunto ya está aclarado). Pero estaba equivocado; el asunto aún no había quedado terminado.

Inocencio I murió el 12 de marzo de 417 y Zósimo, un griego de nacimiento, lo sucedió. Ante su tribunal la cuestión pelagiana en su integridad fue ahora una vez más abierta y discutida con todas sus implicaciones. La ocasión para esto fueron las instancias que Pelagio y Celestio enviaron a la sede romana para justificarse a sí mismos. Pero, aunque las previas decisiones de Inocencio I habían removido todas las dudas sobre el asunto mismo, aún la cuestión de las personas comprometidas estaba sin decidir, es decir: ¿Habían realmente enseñado Pelagio y Celestio las doctrinas condenadas como heréticas? El sentido de justicia de Zósimo le impedía castigar a alguien con excomunión, siendo este dudosamente convicto de su error. Y, si los pasos recientemente dados por los dos que se defendían habían sido considerados, las dudas que debieron surgir sobre este punto no fueron enteramente carentes de fundamento. En el 416 Pelagio publicó un nuevo trabajo, ahora perdido, De libero arbitrio libri IV que, en su fraseología parece inclinarse hacia la concepción agustiniana de gracia y del bautismo de los infantes, aunque en principio no se separe del anterior punto de vista del mismo autor. Hablando de la gracia cristiana, Pelagio no solo admite la revelación divina, sino que además se refiere un tipo de gracia interior, es decir una iluminación de la mente (por medio de los sermones, la lectura de la Biblia, etc.) añadiendo, sin embargo, que esta última no sirve para que sea posible hacer obras que salven, sino solo para facilitar su realización. Respecto al bautismo de los infantes, Pelagio afirma que les debe ser administrado en la misma forma que a los adultos, no para limpiar a los niños de un reato original, sino para asegurar su entrada «en el reino de Dios». Los niños no bautizados, estima, podrían ser excluidos del «reino de Dios» después de su muerte, pero no de la «vida eterna».

Pelagio envió esta obra junto con una confesión de fe que aún se conserva. En ella testimonia su obediencia como la de un niño, humildemente necesitado y, al mismo tiempo reconoce inexactitudes fortuitas que pueden ser corregidas por él quien «sostiene la misma fe y el parecer de Pedro». Todo esto fue dirigido a Inocencio I, de cuyo deceso Pelagio no se había aún enterado. Celestio quien, mientras tanto, había trasladado su residencia de Éfeso a Constantinopla, pero había sido proscrito desde entonces por el obispo anti-pelagiano Ático, dio activamente pasos hacia su rehabilitación. En el 417 fue a Roma en persona y dejó a los pies de Zósimo una confesión de fe detallada (Fragmentos, P. L., XLV, 1718). En ésta afirma su creencia en todas las doctrinas, «desde que hay un Dios Uno y Trino hasta la resurrección de los muertos» (cf. S. Agustín, De peccato orig., xxiii). Muy contento con esta fe católica y obediencia, Zósimo envió dos cartas diferentes (P. L., XLV, 1719 sqq.) a los obispos africanos, diciendo que, en el caso de Celestio, los obispos Heros y Lázaro habían procedido sin la debida circunspección y que, Pelagio también, como se había probado por su reciente confesión de fe, no se había desviado de la verdad católica. Como para el caso de Celestio, quien estaba entonces en Roma, el Papa encargó a los Africanos revisar la anterior sentencia o acusarlo de herejía delante del mismo Papa dentro de dos meses. El mandato papal golpeó África como una bomba. Con gran rapidez se convocó un sínodo en Cartago en noviembre del 417, y se escribió a Zósimo pidiéndole no rescindir la sentencia que su predecesor, Inocencio I, había pronunciado contra Pelagio y Celestio, hasta que ambos hubieran confesado la necesidad de la gracia interior para todos los pensamientos, palabras y actos saludables. Al fin Zósimo se detuvo. Por un rescripto del 21 de marzo de 418, aseguró a ellos que no se había pronunciado definitivamente, sino que había despachado al África todos los documentos sobre el pelagianismo para pavimentar el camino hacia una nueva investigación conjunta. De acuerdo con el mandato papal se celebró el primero de mayo del 418, en presencia de 200 obispos, el famoso Concilio de Cartago, que otra vez tipificó al pelagianismo como una herejía en ocho (o nueve) cánones (Denzinger, Enchir., 10th ed., 1908, 101-8). Debido a su importancia ellos se resumen a continuación:

 La muerte no vino para Adán por necesidad física sino a través del pecado.
 Los niños recién nacidos deben ser bautizados a causa del pecado original.
 La gracia justificante no solo vale para perdonar los pecados pasados sino que ayuda a evitar los pecados futuros.
 La gracia de Cristo no solo permite conocer los mandamientos de Dios sino que también da fuerza a la voluntad para ejecutarlos.
 Sin la gracia de Dios no es tan solo más difícil, sino absolutamente imposible, realizar buenas obras.
 No solo por humildad sino con toda verdad debemos confesarnos como pecadores.
 Los santos refieren la petición del Padre nuestro, «Perdona nuestras ofensas» no solo a otros sino también a ellos mismos.
 Los santos pronuncian la misma súplica no solo por mera humildad sino con toda verdad.

Algunos códices contienen un noveno canon (Denzinger, loc. cit., nota 3):

 Los niños que mueren sin bautismo no van a un lugar intermedio (medius locus), ya que la no recepción del bautismo excluye tanto del «reino del cielo» como de la «vida eterna».

Estos cánones claramente expresados, que (excepto el último mencionado) después llegaron a ser artículos de fe de la Iglesia universal, asestaron el golpe de gracia al pelagianismo que, más pronto o más tarde, se desangraría hasta morir.

Mientras tanto, urgido por los africanos (probablemente mediante un cierto Valerio, quien como comes tenía una posición influyente en Ravena) el poder secular también tomó en sus manos la disputa. El emperador Honorio I, por un rescripto del 30 de abril de 418, desde Ravena, expulsó a todos los pelagianos de las ciudades de Italia. Si Celestio evadió la audiencia ante Zósimo, a la que él ahora estaba citado, «huyendo de Roma» (S. Agustín, Contra duas epist. Pelag., II, 5), o si él fue uno de los primeros en caer víctima del decreto imperial de exilio, no puede ser satisfactoriamente establecido a partir de las fuentes. Respecto a su vida posterior, hemos dicho que en el 421, nuevamente, llegó a Roma o a sus proximidades pero fue expulsado una segunda vez por un rescripto imperial (cf. P. L., XLV, 1750). Se afirma además que en el 425 su petición de audiencia con Celestino I fue respondida con una tercera expulsión (cf. P. L., LI, 271). Entonces buscó refugio en Oriente, donde lo encontraremos más tarde. Pelagio no pudo ser incluido en el decreto imperial de exilio de Roma, porque en ese momento sin duda residía en el Oriente, ya que a más tardar en el verano del 418, se comunicó con Piniano y su esposa Melania, quienes vivían en Palestina (cf. Card. Rampolla, Santa Melania giuniore, Roma, 1905). Pero esta es la última información que tenemos sobre él. Probablemente murió en el oriente. Habiendo recibido las actas del Concilio de Cartago, Zósimo envió a todos los obispos del mundo su famosa Epistola tractoria (418) de la que desgraciadamente solamente nos han llegado fragmentos. La encíclica papal, un largo documento, proporcionó un minucioso recuento de la entera causa Caelestii et Pelagii, de cuyas obras incluye abundantes citas, y categóricamente demanda la condenación del pelagianismo como una herejía. La afirmación de que cada uno de los obispos del mundo estaba obligado a confirmar esta circular mediante su propia firma, no puede ser probada; es más probable que se hubiera requerido a los obispos transmitir a Roma su acuerdo por escrito; si un obispo se negaba a firmar, sería depuesto de su oficio y condenado. Un segundo y más drástico rescripto publicado por el emperador el 9 de junio de 419 y dirigido al obispo Aurelio de Cartago (P. L., XLV, 1731), dio fuerza adicional a la medida.

El triunfo de Agustín fue completo. En el 418, sacando el balance de cómo fue la entera controversia, escribió contra los heresiarcas su última gran obra: De gratia Christi et de peccato originali (P. L., XLIV, 359 sqq.).

 Las disputas de San Agustín con Juliano de Eclana (419-428)
Mediante las vigorosas medidas adoptadas en el 418 el pelagianismo estaba sin duda condenado pero no aplastado. Entre los dieciocho obispos de Italia que fueron exiliados por rehusarse a firmar el decreto papal, Juliano I, Julián, Obispo de Eclana, una ciudad de la Apulia ahora abandonada, fue el primero en protestar contra la Tractoria de Zósimo. Muy bien educado y capaz en filosofía y dialéctica, asumió el liderazgo entre los pelagianos. Pero pelear por el pelagianismo en aquel entonces significaba pelear contra Agustín. El ámbito literario fue el fijado para el combate. Es probable que el mismo Julián haya sido quien denunció a San Agustín como damnator nupitarum ante el influyente comes Valerio en Rávena, un hombre noble, quien estaba muy felizmente casado. Para enfrentar la acusación, Agustín escribió al comienzo del 419 una apología: De nuptiis et concupiscentia libri II (P. L., XLIV, 413 sqq.) y la dirigió a Valerio. Inmediatamente después (419 o 420), Julián publicó una réplica que atacaba el primer libro de la obra de Agustín y llevaba el título de Libri IV ad Turbantium. Agustín refutó esta obra de Julián en su famosa réplica, escrita en el 421 o 422: Contra Iulianum libri VI (P. L., XLIV, 640 sqq.). Cuando dos circulares pelagianas, escritas por Julián castigando las «concepciones maniqueas» de los antipelagianos, cayeron en sus manos, las atacó enérgicamente (420 0 421) en una obra dedicada a Bonifacio I, Contra duas epistolas Pelagianorum libri IV (P. L., XLIV, 549 sqq.). Siendo conducido fuera de Roma, Julián encontró (a más tardar en el 421) un lugar de refugio en Cilicia con Teodoro de Mopsuestia. Allí empleó su tiempo libre para elaborar una extensa obra: Libri VIII ad Florum, que fue enteramente dedicada a refutar el segundo libro del De nuptiis et concupiscentia de San Agustín. Esa obra fue redactada poco después del 421, así que no llegó a ser conocida por San Agustín hasta el 427. La última réplica, que cita la argumentación de Julián sentencia por sentencia, refutándolas una a una, fue desarrollada solo hasta el sexto libro, de aquí que se la denomine en la literatura patrística como Opus imperfectum contra Iulianum (P. L., XLV, 1049 sqq.). Un reporte comprehensivo del pelagianismo, que puso en definido relieve las concepciones diametralmente opuestas de su autor, fue elaborado por Agustín en su obra De haeresibus (P. L., XLII, 21 sqq.). Se trata de uno de los últimos escritos de San Agustín publicado antes de su muerte (430), que ya no fue dirigido contra el pelagianismo sino contra el semipelagianismo.

Después de la muerte de Teodoro de Mopsuestia (428), Julián de Eclana dejó la hospitalaria ciudad de Cilicia y, en el 429 lo encontramos inesperadamente en compañía de sus compañeros exiliados: los obispos Floro, Oroncio y Fabio; en la corte del patriarca Nestorio de Constantinopla, quien voluntariamente mantuvo a los fugitivos. Fue aquí también, en el 429, donde Celestio emergió otra vez como protegido del patriarca. Esta es su última aparición en la Historia. A partir de aquí se ha perdido todo rastro de él. Los obispos exiliados no por mucho tiempo gozaron de la protección de Nestorio. Cuando Mario Mercator, un laico y amigo de San Agustín, que estuvo presente en Constantinopla, escuchó sobre las maquinaciones de los pelagianos en la ciudad imperial, escribió hacia fines del 429 su Commonitorium super nomine Caelestii (P. L., XLVIII, 63 sqq.), en el que expuso la desgraciada vida y el carácter herético de los protegidos de Pelagio. El resultado fue que el emperador Teodosio II decretó su destierro en el 430. Cuando el Concilio de Éfeso (431) repitió la condenación pronunciada en occidente (cf. Mansi, Concil. collect., IV, 1337), el pelagianismo fue aplastado en oriente. De acuerdo al fiable relato de Próspero de Aquitania (Chronic. ad a. 439, in P. L., LI, 598), Juliano de Eclana, pretendiendo arrepentimiento, trató de retomar posesión de su anterior diócesis, plan que Sixto III frustró valientemente. El año de su muerte es incierto. Parece que murió en Italia entre el 441 y el 445 durante el reinado de Valentiniano III.

 Últimas trazas del Pelagianismo (429-529)
Después del Concilio de Éfeso (431), el pelagianismo no ocasionó más disturbios en la Iglesia Griega, de manera que los historiadores del  no mencionan ya la controversia ni los nombres de los heresiarcas. Pero los rescoldos de la herejía continuaron encendidos en occidente y ésta murió muy lentamente. Los principales centros fueron las Galias y Gran Bretaña. Respecto a las Galias, un sínodo, celebrado probablemente en Troyes en el 429, se vio obligado a tomar medidas contra los pelagianos. Este sínodo además envió a los obispos Germán de Auxerre y Lobo de Troyes a Gran Bretaña, para combatir la rampante herejía, que recibió poderoso apoyo de dos discípulos de Pelagio: Agrícola y Fastidius (cf. Caspari, Letters, Treatises and Sermons from the two last Centuries of Ecclesiastical Antiquity, pp.1-167, Christiania, 1891). Casi un siglo después, Gales fue el centro de las intrigas pelagianas. El santo arzobispo David de Menevia participó en el 519 en el sínodo de Brefy y dirigió sus ataques contra los pelagianos residentes allá. Después fue hecho primado de Cambria y convocó un sínodo contra ellos. En Irlanda también el Comentario de S. Pablo de Pelagio, descrito al comienzo de este artículo, estuvo en uso por largo tiempo después, como está probado por varias citas irlandesas de esta obra. Aun en Italia se pueden encontrar trazas, no solamente en la diócesis de Aquilea (cf. Garnier, Opera Marii Mercat., I, 319 sqq., París, 1673) sino también en Italia central; el así llamado Liber Praedestinatus, escrito cerca del 440 quizá en Roma misma, consta no tanto de semipelagianismo sino, más bien, de genuino pelagianismo (cf. von Schubert, Der sog. Praedestinatus, ein Beitrag zur Geschichte des Pelagianismus'', Leipzig, 1903). No fue sino hasta el segundo Concilio de Orange (529) cuando el pelagianismo exhaló su último aliento en Occidente, pero esta convención dirigió sus decisiones primariamente contra el semipelagianismo (q.v.).

Notas

Bibliografía

Heterodoxia cristiana en el siglo V
Patrología
Herejías en el cristianismo primitivo


Starting a vegetable garden keeps you on track to a healthier lifestyle and can save you money as well. The month of April is the optimal time to get a start on your vegetable garden. Before you get your hands dirty, why not come into a branch or explore our online gardening resources?
It's not too late to start a vegetable garden. Check out what to plant now via the Farmer's Market almanac planting calendar. North Carolina State University offers an extensive beginner's guide to vegetable gardening, as well.
Beginners will want to enroll in our free Vegetable Gardening 101 class, offered through Universal online resource. After you complete the course, you'll be able to tell the difference between cabbage and collards in no time!
The Vegetable Gardener's Container Bible.
The Beginner's Guide to Growing Heirloom Vegetables.
Mother Earth News Guide to Vegetable Gardening.
Fresh Food from Small Spaces.
Browse the latest issues of Kitchen Garden and Mother Earth News from your tablet or cell phone for information on do-it-yourself irrigation and vertical garden tips.
When a city girl meets her country grandmother, she learns that all of her food doesn't come from the grocery store in Gerda Miller's How Does My Garden Grow?
The Family Kitchen Garden by Karen Liebreich and A Backyard Garden for Kids by Amie Jean Lavett both offer kid-friendly garden projects as well as vegetable and plant guides.
Mark your calendar for a container gardening program at our Matthews branch May 26th! However, if gardening doesn't sound like your type of hobby, why not head to our Davidson branch for a bee-keeping program April 26th?
Get the benefits of locally grown vegetables without the hassle of gardening when you visit a farmer's market! The Matthews Farmers Market is within walking distance of our Matthews location, and the West Boulevard location is just a short drive away from the Charlotte Regional Farmers Market. The Davidson location is also close to a seasonal market.
For more gardening information and inspiration, visit our catalog or view staff recommendations. Happy gardening!


Makenna is very excited to be representing Southwest Michigan's Scholarship as their Princess for 2018. She feels honored to be part of a program that focuses on youth and helps gets them involved in community events and activities in the greater Southwest Michigan area. Makenna is very proud to have won and looks forward to representing the program throughout the next twelve months.
Makenna is nine years old and she lives in St. Joseph with her parents, Mark and Kim O'Donoghue, and her sister Kennedy, who is three years old. She attends EP Clarke Elementary School in St. Joseph, Michigan and is in the third grade.
Makenna is a very busy kid and has many interests! She participates in many extracurricular activities, academic programs, and sports. Makenna is a dancer at Citadel Dance and Music and is a gymnast at Power in Motion. She has a few recitals every year for both dance and gymnastics and loves being on stage, performing for the audience! Makenna is also a rocket football cheerleader for the St. Joe Bears and plays on a soccer team through AYSO. In addition, Makenna is a member of Robo Joes, the robotics team at St. Joseph schools. Makenna also participates in Girls on the Run, and just completed her first 5k! In addition, Makenna has participated in the Clover Leaf Spelling Bee and performs in her school's talent show every year.
Some of Makenna's hobbies include snow skiing, boating, swimming, drawing and art projects, and playing outside with the neighborhood kids. Makenna loves to travel and visit new places. Her favorite place to go is North Carolina, where she has family. Her most memorable vacation was to Sea World in San Diego, California where she was selected out of the crowd to participate in the dolphin show. The soaking she got from the dolphin was definitely worth the experience!
Makenna has dreams of going to college to become a Marine Biologist and a part-time Acrobat. She hasn't decided where she would like to go to college yet but knows it will have to be somewhere on the ocean and she's just fine with that!
Makenna loves animals. She has two dogs and fish that lives in an outdoor landscape pond. She is eager to begin her platform of helping homeless animals. She is excited to see how much money she can raise and how many supplies she can collect for the animals throughout the year.


text:
Sex is the Best Way to Cure Fear of Flying?
"I had a male client who said he had a fear of flying for seven years," says Bunn, who founded the SOAR program to help people with a fear of flying. "Every time he flew he was totally miserable, except for one time when, before he came back from a business trip, he hooked up with someone. He said they didn't get any sleep. They made love all night long and he dragged himself out of bed onto the airplane and had a perfectly anxiety-free flight."
Tom Bunn is a former captain of the United States Air Force and a former pilot for Pan American World Airways from 1965 through 1986; and the statement shown above was from this article written by Sid Lipsey for Yahoo! Travel, which suggests the possibility that sex is the best way to cure fear of flying as the result of a new study pertaining to fighting post-traumatic stress disorder — also known as PTSD —conducted by researchers at the Massachusetts Institute of Technology.
"Studies have shown that trauma victims are more likely to develop PTSD if they have previously experienced chronic stress, and a new study from MIT may explain why. The researchers found that animals who underwent chronic stress prior to a traumatic experience engaged a distinctive brain pathway that encodes traumatic memories more strongly than in unstressed animals."
Logic tends to dictate that blocking this type of memory formation — essentially preventing traumatic memories from consolidating in the brain in the first place before a potentially stressful situation — may offer a new way to prevent post-traumatic stress disorder; and that sexual intercourse may be one such blocker which is potentially effective without resorting to the use of drugs.
Researchers "found that in animals that developed PTSD symptoms following chronic stress and a traumatic event, serotonin promotes the process of memory consolidation. When the researchers blocked amygdala cells' interactions with serotonin after trauma, the stressed animals did not develop PTSD symptoms. Blocking serotonin in unstressed animals after trauma had no effect."
I do not have a fear of flying — also known as aviophobia — and I never have; so I unfortunately cannot comment on it either way or personally test the theory that sex could be the best way to cure fear of flying…
…but did a couple who allegedly had sex in a lavatory aboard an airplane operated by Norwegian Air Shuttle during a recent flight from Paris to Stockholm deserve to reportedly be "congratulated" for "reproducing" by a flight attendant who — using the public address system of the airplane — announced their act to fellow passengers; or were they possibly simply attempting to "self-medicate" themselves in terms of curing a possible fear of flying?!?
Perhaps there is a legitimate purpose for viewing pornography during a flight after all…
Category Health and Environment
Where Can You Find Gasoline for Less Than $1.70 Per Gallon in the United States?
Remembering September 11, 2001 — 14 Years Since the Terror Attacks on the United States of America

redpajama_set_name: RedPajamaCommonCrawl


QWASI and MRM McCann partnered to build an Augmented Reality communication experience for the United States Postal Service.
The USPS wanted to share the value of physical products and packages with their customers.
A physical book was created where customer could engage through NFC, QR, and image recognition on their smartphones, driving them to a Virtual Reality experience.
The USPS was shown a complete digital journey with curated data to produce affinity insights.
The USPS saw 23% of existing customer engage, 15% new customers, and determined which activations were most valuable to brands.


Correspondence, notes, draft papers, committee papers, magnetic disc on card, reports, publications.
notes on breast cancer cases.
(initial page of typescript report, with note written to K. from Jan ----, mentioning Cliff. Craig).
Draft of letter to G. in Cleveland, prior to G.'s visit to New York.
4.6 Statement of his duties as Medical Adviser to ACCV, by K.
4.9 Executive and Finance committee papers.
4.11 Cancer Service committee papers.
4.14 Recorded talk. A talk by Mrs. Margaret Eldridge "My new lease of life"
"This message is for you"
4.21.1 Victorian Cancer Congress. Plenary session, notes and papers.
4.21.2 Victorian Cancer Congress. Plenary session, notes and papers.
4.24.1 Operation Doorknock - Survey of "Cancer Callers"
4.24.2 Operation Doorknock - Survey of "Cancer Callers"
4.25 Launching of Campaign, 1965. Draft by K. address.
4.27 "Cancer Campaign - 1965" report by the Chairman.


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text:
Reba McEntire, Rex Linn + More Announced as CMA Awards Presenters
Emma McIntyre, Getty Images
The CMA Awards are coming up on Wednesday, Nov. 9, and the Country Music Association has announced the list of artists and celebrities who will serve as award presenters at the show.
The star-studded group of presenters includes CMA-nominated artists, country legends, professional athletes and actors. The country artists that have been announced as presenters are Breland, Jordan Davis, Tyler Hubbard, Wynonna Judd, Lady A, Little Big Town, Parker McCollum, Reba McEntire, Jeannie Seely and Lainey Wilson.
Presenters are also coming to the awards ceremony from the TV and movie world, and these include George & Tammy's Jessica Chastain and Michael Shannon, Sarah Drew, Yellowtone's Cole Hauser, Big Sky's Rex Linn — who is also Reba McEntire's boyfriend — and HGTV's Ben and Erin Napier.
Professional baseball player, two-time world series champ and Tennessee native Mookie Betts will also join as a presenter.
The awards will be hosted by country superstar Luke Bryan and NFL legend Peyton Manning. Performers for the show have also been announced in recent weeks, and fans can expect performances from Miranda Lambert, Carrie Underwood, Luke Combs, Carly Pearce, McEntire, Cole Swindell and more.
The show will also feature multiple collaborations, including Kelsea Ballerini with Kelly Clarkson and Pearce ("You're Drunk, Go Home"), Hardy and Wilson ("Wait in the Truck"), Zac Brown Band with Jimmie Allen and Marcus King ("Out in the Middle") and more.
The show will open with an "All-Star" tribute to the late Loretta Lynn. Dierks Bentley, Underwood, Jon Pardi and Wilson will also be on hand to honor Alan Jackson as he receives the Willie Nelson Lifetime Achievement Award.
The 2022 CMA Awards air on ABC live from Nashville's Bridgestone Arena on Wednesday, Nov. 9, at 8PM ET. It will be available to stream the next day on Hulu.
2022 CMA Awards Nominations: Snubs and Surprises
The nominations for the 2022 CMA Awards show voter bias toward a certain kind of country music. This annual list of snubs and surprises shines a bright light on a favored sound.
Source: Reba McEntire, Rex Linn + More Announced as CMA Awards Presenters
Filed Under: Reba McEntire
Reba McEntire's 'Reba's Place' Is Officially Open for Business — Peek Inside! [Watch]
Reba McEntire Will Perform Via Livestream at Her Restaurant Opening
33 Years Ago: Reba McEntire Makes Her Film Debut in 'Tremors'
37 Years Ago: Reba McEntire Joins the Grand Ole Opry
40 Years Ago: Reba McEntire Earns Her First No. 1 Hit
Reba McEntire's Career Will Be Chronicled on ABC 'Superstar' Series
47 Years Ago: Reba McEntire Signs Her First Recording Contract
Reba McEntire, Carrie Underwood and Miranda Lambert Open 2022 CMA Awards With Moving Tribute to Loretta Lynn [Watch]


text:
Q: Why is my loop infinite? I have tested with 91 I am checking if a number is prime by only checking if any odd number from 3 up to its sqaure root is it's factor, once it has one then the number isn't prime. I don't understand why my loop is seemingly infinite.
I have added cout lines to see where there problem begins and it does not really show
int countFactors(int num)
{
    cout << "Inside prime\n";
    int factors = 0, x = 0, i;
    x = int(sqrt(num));
    for (i = 3; i <= x; i += 2)
    {
        cout << "Inside prime for \n";

        while(factors < 1)
        {
            cout << "Inside Prime while";
            if (num % i == 0)
            {
                factors++;
            }
        }
    }
    return factors;
}

I am expecting the function to receive any number from 19 upwards, check if it has any factor of odd numbers from 3, once the factor is found the loop exits because the number is NOT odd since 1 itself and an extra number are factors. the functions returns 0 for prime or 1 not prime.

A:      int countFactors(int num)
     {
         int factors = 0, x=0, i,y=1;
        x = int(sqrt(num));
        while(y>0){
        for (i=3;i<=x;i+=2)
        {
            if (num%i==0)
                {
                    factors++;
                    y--;

                }

        }
        if(factors ==0)
           {
              y--;
           }
        }

        return factors;
    }

redpajama_set_name: RedPajamaStackExchange


Immerse yourself in the unspoilt deep blue of the calm ocean where coral reefs are spectacular, sea plants are luscious and sea creatures are abundant.
With a wide range of dive sites available at a variety of depths, there is something for all levels of divers here.
Some of the sea creatures you will encounter includes: turtles, jack fishes, crocodile fishes, scorpion fishes, balloon fishes, grey and white-tip sharks, giant moray eels and sting rays.


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text:
Professor Ray Arsenault and Judge Charles Williams attending last year's ASALH yearly celebration where Arsenault discussed his book "Arthur Ashe: A Life."
ST. PETERSBURG — Historian Ray Arsenault was taken aback the first time he arrived on the USF St. Petersburg campus in 1980.
After four years of teaching at the University of Minnesota, one of the country's biggest universities, Arsenault took a chance on a professorship at a small regional campus in a resort town on the Florida Gulf Coast.
"All my Minnesota colleagues thought I was crazy to leave. But my Florida-born wife hated the winters," said Arsenault. "When we arrived, the campus was so small. Davis Hall hadn't opened, and there wasn't even a separate library building. I'd never seen any other university like it."
But Arsenault, who graduated from Princeton and received his doctorate from Brandeis University, fell in love with St. Petersburg and the campus community.
"The campus perfectly reflected and fit in with the spirit of the city. It felt like a place that could grow into something special."
Over the next four decades, Arsenault compiled a remarkable record as a teacher and historian of civil rights and the South, while playing a vital role in transforming the USF campus by the bay. He plans to retire from USF at the end of the 2020 fall semester.
Arsenault has been a constant champion and a faculty leader of the campus as it has grown in students, buildings, academic programs, and reputation, transforming as the city evolved into a hub for the arts, culture and education.
He became one of the most beloved teachers at USF during his tenure as the John Hope Franklin Professor of Southern History and co-founded the interdisciplinary Florida Studies graduate program that allows students to explore the history, environment, and politics that highlight Florida's critical role in regional and national affairs.
"One of the reasons why I stayed here pretty much all of my career was the community feel and beauty of this place, a perfect small liberal arts college," said Arsenault. "I feel very fortunate to have ended up in such a welcoming place to live and raise two daughters – an environment where I was fully supported by administration and colleagues to pursue my teaching, research and community service."
That service included consulting for national and local museums such as the National Museum of African American History and Culture in Washington, D.C., and St. Petersburg's own Carter G. Woodson African American History Museum that he helped to found, serving a term as Florida president of the American Civil Liberties Union and becoming the city's de-facto "public intellectual guy" due to his popular book "St. Petersburg and the Florida Dream, 1888-1950." After the book's publication in 1988, he was asked to serve on countless city committees and boards.
Arsenault is best known as one of the most celebrated historians of the Civil Rights Movement, writing an authoritative history of the Freedom Riders, a group of hundreds of civil rights activists who in 1961 assembled on buses and trains and headed into the Deep South to fight against the segregation of interstate travel.
He also wrote a book on Marion Anderson, the great African-American singer, and her fight to sing at Washington, D.C.'s Constitution Hall in 1939. More recently, Arsenault authored the first comprehensive biography of tennis legend Arthur Ashe, charting Ashe's transformation from a shy African-American boy from segregated Virginia to a cosmopolitan human rights advocate who transformed the world of sports and activism.
"I always wanted to write for a broader audience as I see my books as an extension of my teaching. And starting with 'Freedom Riders', I got into a habit of writing big books that take eight to nine years to complete," Arsenault said with a chuckle.
The history of the Freedom Riders became a much bigger project and sensation than Arsenault could have ever imagined. He spent nearly eight years researching the events of 1961 and interviewing more than 200 individuals who took part in the rides.
Following the book's publication in 2006, he collaborated with the noted African American documentary filmmaker Stanley Nelson to produce the two-hour PBS American Experience documentary "Freedom Riders," which went on to win three Emmys and a George Peabody award and become part of the National Endowment for the Humanities' We the People project. It also landed Arsenault a seat on the set of Oprah Winfrey's talk show along with several Freedom Riders – with another 180 Freedom Riders in the studio audience – to celebrate the 50th anniversary of the rides.
"They believed in racial justice and nonviolent struggle so deeply that they were willing to die for their cause," said Arsenault when asked why the story of the Freedom Riders continues to resonate today. "They wanted freedom now, not later."
Arsenault's book on Marion Anderson is the basis for a PBS American Masters documentary to be broadcast in 2022, and he is under contract with a Hollywood studio to produce a major film on Arthur Ashe based on his biography.
"I'm proud that I threw myself into and somehow managed to complete these challenging projects," he said. "So many people have told me reading my books made them feel empowered. They thank me for bringing these stories of courageous activism to light. I feel honored to be part of the community of scholars that works on race, civil rights and social justice."
Arsenault looks forward to his retirement and plans to spend more time with his family, including two young grandchildren Lincoln and Poppy, who live in Washington, D.C. But he will still be a presence on campus and in the community he has given so much to and received so much from.
"St. Petersburg has given me a sense of place, an identity," Arsenault explained. "I never lived anywhere more than five years before coming here. I've been here 41 years now, and it has become my home. I have developed such a deep affection for the city and this campus. All the students and colleagues who have worked and studied here have a lot to be proud of in making this place what it is."
And though he says he is slowing down, Arsenault is still pursuing social justice and still writing, set to begin work on his eleventh book, a biography of the late John Lewis, the U.S. Representative and Freedom Rider who he was privileged to know and befriend.
Arsenault promises that the book will be relatively short, giving him plenty of time to enjoy other retirement adventures.
Dr. Bernard LaFayette
Dr. Raymond Arsenault
Ray Arsenault
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One Reply to "Decorated civil rights historian and campus champion Ray Arsenault to retire"
Maya Thomas says:
Interesting story, I hope that he will be available for his students that will need his guidance to continue to move forward with learning and educating themselves.


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Headhunters Bar Rescue Update (Metal and Lace) – Open or Closed in 2022?
Is Metal and Lace still open in 2022?
Status: >> CLOSED <<
Original Episode Air Date: February 17, 2013
The Bar's Original Name Was: Headhunters
Metal and Lace Address: 720 Red River St Austin, TX 78701
Headhunters, later renamed Metal and Lace, was an Austin, Texas bar featured on Season 3 of Bar Rescue. Though the Headhunters Bar Rescue episode aired in February 2013, the actual filming and visit from Jon Taffer took place before that. It was Episode 2 of Season 3.
Headhunters is located in Austin, TX. The Headhunters owner is Steve, an engineer before opening the very weird Headhunters bar.
Seriously, Headhunters is a weird bar – I think you can agree (and Jon Taffer definitely agrees).
When they first opened up, the bar was making close to $70,000 dollars a month and really stood out because of how unique it is.
Austin, Texas is a bit of a quirky place, so I think a bar like Headhunters would definitely stand out.
However, things definitely started going down hill for the bar, which is why the Headhunters Bar Rescue episode exists.
At the time of the episode, the bar is filthy. They also offer extreme fetish shows.
Jon does the recon with his wife Nicole, chef Joe Brooke, and service expert Jessie Barnes.
The exterior looks worn out, and customers visit other bars in the area.
Jon and Nicole enter the bar and leave the experts in the SUV to watch the undercover footage.
The smell of the bar is terrible, and the dancers are all dressed inappropriately.
When Jon asks about the stinky smell, he is informed that it is cat pee that comes from the bar's resident cat.
Umm…that's really gross. I don't want to be smelling cat pee when I'm trying to enjoy a night out.
The bartender goes to pour their drink, and Nicole notices a roach.
The bartender tries to hide it, but it is too late.
Nicole is highly distraught about being served a drink with a cockroach in it, and she gets up to leave.
The owner, Steve, is defensive and says that his bar isn't the only one to have roaches.
Steve isn't taking this seriously and is making jokes.
The next day the staff meets with Jon.
The situation is worse than they thought, and Jon shows the staff video of the bugs scampering away from the exterminators.
Jon has everyone clean the bar and pour out all of the bottles.
Steve doesn't pay his staff; the bartenders are only paid in tips. This practice angers Jon (and I'm pretty sure it's illegal, too).
Steve says he offered them payroll, but they denied it; the team says that is not true, and Jon makes the legit employees.
Jon promises to help the bar for the staff and not for Steve.
He promises to help them find new work if they decide to leave.
They choose to stay and help Steve out.
Jessie teaches the staff how to serve guests quickly. Joe teaches them the basics of making cocktails.
Steve tells the team he will do better.
That night is the stress test. Steve is asked to help, but he is nowhere to be found.
Everyone is getting overwhelmed, and Steve is no help at all.
Steve is admonished for leaving the staff during the stress test.
The following morning Joe trains the staff on new cocktails that will attract younger customers.
Jessie helps with confidence and customer service.
The bar is renovated and Jon renamed the bar from Headhunters to Metal and Lace, a steampunk-themed bar that will help the bar escape the old fetish theme.
The bar has a new POS system and cool and stylish uniforms that fit the bar's theme.
The staff readies for the relaunch. The dancers are dressed better and are dancing on the stage. The live band produces no feedback.
Steve is greeting customers instead of helping the staff like he is supposed to.
Metal and Lace Update - What Happened Next?
So – was the Metal and Lace / Headhunters Bar Rescue visit a success? Let's put on some heavy metal and dig into it…
Six weeks later and staff members Jewel and Chloe were named the managers.
Customers seem to like the new changes, but Steve, unsurprisingly, started sliding back to old habits after Jon Taffer left.
Is Metal and Lace from Bar Rescue still open?
Metal and Lace closed at the end of April 2014. The building that Metal and Lace was in was purchased by a new owner and Steve struggled to keep the lease for Metal and Lace.
At that time, Steve was looking for other locations to reopen Metal and Lace. However, that never happened and Metal and Lace remains closed to this day.
As of 2022, the Metal and Lace Austin location seems to be empty.
There's a post from WCRE, a real estate company, that lists the location as available.
It seems like the owner is planning to renovate the place and do a full remodel of the interior and exterior.
https://www.yelp.com/biz/metal-and-lace-steampunk-lounge-austin
What did you think about the Metal and Lace Bar Rescue episode? I'd love it if you shared your thoughts on the episode in the comments below!
1 thought on "Headhunters Bar Rescue Update (Metal and Lace) – Open or Closed in 2022?"
The employees should have let Jon find them new jobs and let Steve crash and burn in his failure knowing he wasn't gonna change! One of a few I wanted to go through my tv and punch him.


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The Barracuda tool scans Office 365 systems and identifies all malware on the system, including the mailboxes where it was found, and whether it was opened.
Today at the Microsoft Ignite event in Atlanta, Barracuda is announcing a new cloud-based service, the Barracuda Email Threat Scan for Office 365. It identifies threats which are already present in an organization's Office 365 system, with granularity down to the specific mailboxes of the individuals who brought the malware in. The company sees this as a two-pronged weapon for partners, both for their own use, and as a powerful pitch to prospects.
The number of detections is typically high. Barracuda recently analyzed 20,000 Office 365 mailboxes and found that they contained an average of 125 Advanced Persistent Threats per account, with only 7 per cent of the accounts being completely malware-free.
While most people are familiar with online 'tools' which purport to show tons of malware on computers, even new ones just out of the box, the Barracuda scanner's information is quite granular, in order to demonstrate its value.
The technology uses both signatures as well as additional tools to identity new types of malware.
The tool is being offered for free for a limited time to Barracuda MSPs, authorized resellers, and customers.
Even more significant, Crellin suggested, was Barracuda ETS's abilities as a lead generation tool.
"This is great for going to prospects and running it on their accounts, to show them what's on their system, and let them make a strong pitch for managed security services," he stated.
Barracuda is running free scans this week for Microsoft Ignite attendees at Booth #2445, at the Georgia World Congress Center in Atlanta. A free scan is also available online at https://scan.barracudanetworks.com/signup — although you do need to register with Barracuda to use it.


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Qufu Road () is an interchange station on Line 8 and Line 12 of the Shanghai Metro. The station began operation on 29 December 2007, and it is located in Shanghai's Jing'an District. The Line 12 station was opened on 10 May 2014, and served as the western terminus of the line until the opening of the extension to Qixin Road on 19 December 2015.

Station Layout

References

Railway stations in Shanghai
Shanghai Metro stations in Jing'an District
Line 8, Shanghai Metro
Line 12, Shanghai Metro
Railway stations in China opened in 2007

redpajama_set_name: RedPajamaWikipedia


'Lakefront' on Kingston Island offers exclusive apartments on the shoreline of Canberra's premier waterfront precinct with nearby parks and national buildings including the National Gallery of Australia.
Situated to the north of the new Kingston foreshore harbour, this apartment has water views of the canal,the East Basin of Lake Burley Griffin and Black Mountain Tower. With restaurants at your doorstep, Lakefront is only minutes to the Parliamentary zone, airport, railway station, Kingston retail centre, Manuka retail and movie theatre, and the City Centre. It is close to numerous entertainment centres. public transport and employment hubs.
Located on level 4, Unit 64 offers a tranquil water outlook from the covered balcony and glass-walled living area with large glazed sliding doors. This 61m2 one bedroom unit has a floor plan which the architect has designed to make the most out of its aspect towards Lake Burley Griffin.
Fixtures and fittings throughout the apartment are high quality with the ensuite bathroom featuring a luxurious stone top double vanity and stunning floor to ceiling marble tiles.
Residents enjoy luxury resort-style living, including a fully equipped gym and a landscaped courtyard leading to an infinity pool for their exclusive use.


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Партизанская волость — упразднённые административно-территориальная единица 3-го уровня и муниципальное образование со статусом сельского поселения в Красногородском районе Псковской области России.

Административный центр — деревня Блясино

География
Территория волости граничила на юге с Красногородской волостью Красногородского района, на западе — с Пыталовским районом, на севере — с Островским районом, на востоке — с Пушкиногорским районом, на юго-востоке — с Опочецким районом Псковской области.

На территории волости располагалось озеро Влесно (0,9 км², глубиной до 1,9 м).

Население

Населённые пункты

В состав Партизанской волости входило 70 деревень: Авдоши, Астахново, Бабинкино, Бараново, Беляи, Бережани, Блясино, Борисово, Бухарица, Винокурово, Влесно, Войтехи, Волково, Габоны, Голубово, Горки, Гришани, Демидово, Десяцкие, Долги, Друи, Дятлово, Езупы, Зуево, Зуево, Ильинское, Килино, Клюки, Кривошляпы, Колтырево, Котяги, Кузнецы, Кумордино, Куницино, Курцево, Кучелеево, Лоси, Лутково, Лыкорево, Лямоны, Максины, Мамоны, Матвеенки, Мышенково, Новолок, Оборино, Олисово, Остропяты, Петрухново, Пидели, Поварово, Посинье, Развалово, Рыбаки, Рябы, Саутки, Сафоново, Свербалово, Сидоры, Синицы, Синяя Никола, Смехино, Сусаны, Скоково, Трешуты, Троитчина, Узелы, Федотково, Хабарово, Шилово.

История
Постановлением Псковского областного Собрания депутатов от 26 января 1995 года все сельсоветы в Псковской области были переименованы в волости, в том числе Партизанский сельсовет был превращён в Партизанскую волость.

Законом Псковской области от 28 февраля 2005 года в границах волости было также создано муниципальное образование Партизанская волость со статусом сельского поселения с 1 января 2006 года в составе муниципального образования Красногородский район со статусом муниципального района.

На референдуме 11 октября 2009 год было поддержано объединение Ильинской и Партизанской волостей. Законом Псковской области от 3 июня 2010 года Ильинская волость была упразднена и включена в состав Партизанской волости.

Законом Псковской области от 30 марта 2015 года Партизанская волость была упразднена, а её территория 11 апреля 2015 года была включена в состав Красногородской волости.

Примечания

Упразднённые волости Псковской области
Упразднённые сельские поселения Псковской области
Упразднённые муниципальные образования Красногородского района
Сельские поселения, упразднённые в 2015 году


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Being in politics is like being a football coach. You have to be smart enough to understand the game, and dumb enough to think it's important. - Eugene J. McCarthy (American democratic Senator from Minnesota)
Home > Football Jokes and Humor > Funny Football Quotes
Jim Finks, New Orleans Saints G.M., when asked after a loss what he thought of the refs: "I'm not allowed to comment on lousy officiating."
"I play football. I'm not trying to be a professor. The tests don't seem to make sense to me, measuring your brain on stuff I haven't been through in school." ~ Clemson University recruit Ray Forsythe who was ineligible as a freshman because of academic requirements
"You guys line up alphabetically by height. You guys pair up in groups of three, then line up in a circle." ~ Bill Peterson, a Florida State football coach
"Football isn't a contact sport, it's a collision sport. Dancing is a contact sport." ~ Duffy Daugherty
"If you see a defensive line with a lot of dirt on their backs, they've had a bad day." ~ John Madden
Football is a mistake. It combines the two worst elements of American life. Violence and committee meetings. ~ George Will
"Nobody in football should be called a genius. A genius is a guy like Norman Einstein." ~ Football commentator and former player Joe Theismann
(Describing an opposing team) "Sure, luck means a lot in football. Not having a good quarterback is bad luck." ~ Don Shula
"Some people think football is a matter of life and death. I assure you, it's much more serious than that. ~ Bill Shankly
Mike McCormack, coach of the hapless Baltimore Colts after the team's co-captain, offensive guard Robert Pratt, pulled a hamstring running onto the field for the coin toss against St. Louis: "I'm going to send the injured reserve players out for the toss next time."
Darrell Royal, University of Austin football coach, when asked if the abnormal number of Longhorn injuries that season resulted from poor physical conditioning, answered "One player was lost because he broke his nose. How do you go about getting a nose in condition for football?"
Lincoln Kennedy, Oakland Raiders tackle, on his decision not to vote: "I was going to write myself in, but I was afraid I'd get shot."
LaVell Edwards, BYU football coach and one of 14 children: They can't fire me because my family buys too many tickets."
"There are several differences between a football game and a revolution. For one thing, a football game usually lasts longer and the participants wear uniforms. Also, there are usually more casualties in a football game. The object of the game is to move a ball past the other team's goal line. This counts as six points. No points are given for lacerations, contusions, or abrasions, but then no points are deducted, either. Kicking is very important in football. In fact, some of the more enthusiastic players even kick the ball occasionally." ~ Alfred Hitchcock
Jim Colletto, Purdue football coach and former assistant at Arizona State and Ohio State, on his 11-year-old son's reaction after he took the job with the Boilermakers: "He said: 'Gosh, Dad, that means we're not going to any more bowl games."
Steve Spurrier, Florida football coach, telling Gator fans that a fire at Auburn 's football dorm had destroyed 20 books: "But the real tragedy was that 15 hadn't been colored in yet."
Torrin Polk, University of Houston receiver, of his coach, John Jenkins: "He treats us like men. He lets us wear earrings."
"After all these years, I finally get to put on the pads and go out and hit somebody." ~ Garylynn Boyd, a center for the Tampa Tempest in the new Women's Professional Football League
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"Furlane" redirects here. For the shoe, see Furlane (shoe).
The furlana (also spelled furlane, forlane, friulana, forlana) is an Italian folk dance from the Italian region of Friuli Venezia Giulia. In Friulian, furlane means Friulian, in this case Friulian Dance. In Friuli there has been a Slav minority since the Slavic settlement of the Eastern Alps (Maniacco 2002, 56), and the furlana may well have originated as a Slavonic dance. It dates at least to 1583, when a "ballo furlano" called L'arboscello was published in Pierre Phalèse the Younger's Chorearum molliorum collectanea and in Jakob Paix's organ tablature book, though its chief popularity extended from the late 1690s to about 1750. It is particularly associated with Venice because, at the time of its popularity, Friuli was a part of the Republic of Venice (Little 2001).
8, though one exceptional example proves to be in quintuple meter, underlining the Slavonic associations also suggested by its title, Polesana, which in Italian can mean "a woman from Pola" (a city in Istria, neighbouring Friuli and a part of Italy until 1947), or may be from the Croatian word "polesa", meaning "rural", or "from the back woods" (Heartz 1999, 145–46). Originally the furlana was a courtship dance, performed by a couple. It was introduced to France by André Campra in 1697 (in L'Europe galante) and 1699 (in Le carnaval de Venise, in which the first of two furlanas serves as a dance entry for a troupe of Slavs, Armenians, and Gypsies), and it quickly became a popular theatre and social dance there (Little 2001).
Heartz, Daniel. 1999. "A Venetian Dancing Master Teaches the Forlana: Lambranzi's Balli teatrali". Journal of Musicology 17, no. 1 (Winter):136–51.
Little, Meredith Ellis. 2001. "Forlana [furlana]". The New Grove Dictionary of Music and Musicians, second edition, edited by Stanley Sadie and John Tyrrell. London: Macmillan Publishers.
Maniacco, Tito. 2002. Storia del Friuli: il lavoro dei campi, la tradizione gastronomica, le radici della cultura contadina, le rivolte, il dramma dell'emigrazione e la nascita dell'identità di una regione. Tradizioni italiane 17. Rome: Newton & Compton Editori. ISBN 88-8289-706-0.
This page was last edited on 17 December 2018, at 06:43 (UTC).


December 1, 2017 If your website or mobile app invites user-generated content or otherwise allow users to post information, the Digital Millennium Copyright Act ("DMCA") offers a relatively painless mechanism to avoid liability for copyright infringement arising from such content, including immunity from all monetary damages and most forms of equitable relief.
ONLINE BY 12/31/17 TO MAINTAIN YOUR PROTECTION.
The DMCA, which became effective almost two decades ago, updated federal copyright law to address developments in digital technology (inter alia, that series of tubes known as the Internet). In an effort to encourage online service providers to remove infringing content, the DMCA established four distinct "safe harbors" from copyright infringement liability, each with its own criteria. This post focuses on the best known safe harbor, which addresses the online hosting and storage of information by service providers at the direction of users or, in plain English, user generated content.
"Service provider" is defined in the Act as a "provider of online services or network access" and is broadly interpreted to include operators of websites, mobile applications and other digital services. So, yes, you're likely a service provider under the DMCA.
• It must have adopted, implemented and notified subscribers and account holders of a policy that provides for termination of repeat infringers.
• It must accommodate and not interfere with technical measures used by copyright owners to identify or protect copyrighted works.
• It must designate an agent to receive notice of claimed infringement (commonly referred to as a "takedown notice") and register its agent with the Copyright Office. Please note that the Copyright Office now requires online registration and former "hard copy" registrations will be invalid after December 31, 2017.
• It must post on its service, including its website, a notice containing the designated agent's contact information and other information mandated by the Registrar of Copyrights.
• It must comply with the takedown notice/counter notice process outlined in the DMCA, including expeditiously disabling or removing allegedly infringing content after receipt of a proper takedown notice.
For helpful guidance, you can review the Copyright Office's DMCA Designated Agent Directory FAQs or watch the video tutorials.
For information on additional safe harbor requirements, or if you'd like assistance registering an agent or crafting takedown policies or notices, please contact us.
May 26, 2017. In an effort to remind influencers of their obligation to clearly and conspicuously disclose their relationships with advertisers, the FTC recently sent out over 90 letters to influencers and marketers. It marks the first time that the agency has contacted influencers directly. The FTC did not characterize the letters as warnings, but rather framed the messages as reminders of the obligation of marketers and the influencers they hire to properly disclose their connection.
Spurred on by complaints from watchdog groups such as Public Citizen, the FTC offered guidance to this select group of endorsers on how to effectively make the necessary disclosures of a material connection to a brand. A material connection is something that might affect the credibility of the endorsement such as the influencer's receipt of payment or free product from an advertiser.
A safe way to make the disclosure unambiguous? #Ad at the top of the post. Prior guidance from the FTC also reveals that #Sponsored would likely be sufficient to notify consumers of the nature of the post as an advertisement. In these most recent letters, the FTC notes in particular that "#sp," "Thanks[BRAND]," and "partner" are inadequate disclosures because readers may not understand these mean a post is sponsored. While there is no one-size-fits-all way to make "clear and conspicuous" disclosures, unfamiliar and obscure abbreviations are certainly not going to do the trick.
September 9, 2015. We are happy to announce that Friedman Law Group has been certified by the State of Illinois as a Female Business Enterprise.
In addition to finalizing the efforts to earn this certification, the firm has also undertaken to expand its capabilities in the area of general business counseling and regulatory compliance, including franchise and retailing matters and IT contract negotiation. This expansion and the recent FBE certification underscores the firm's commitment to regularly update its resources to help clients navigate a broad range of business and legal challenges in pursuit of their strategic goals.
July 15, 2015. With Europe's "right to be forgotten" in the news again,1 it's a good time to remind clients that our domestic version became effective earlier this year. The California law, entitled "Privacy Rights for California Minors in the Digital World," allows minors to delete content they've previously posted online, apparently assuming that adolescents lack the maturity to exercise good judgment in their online activities, but possess the insight to eventually realize this.
The operator of the site or application must permit minors who are registered users to remove, or request and obtain removal of, content posted by the minor. In addition, the operator must provide certain mandated notices.
Some consumer groups are pushing for a more expansive right to be forgotten in the U.S.4 While the debate continues, we adults, unlike California teens, will have to make do without the do-over.
2. In addition to the "eraser button" provisions, a less-publicized section of the law prohibits or limits operators from marketing or advertising certain products and services, including tobacco, alcohol, firearms, and tattoos.
3. Click here for the full text of the law, including all exceptions.
May 12, 2015. Friedman Law Group is pleased to announce that long-time pro bono client, Art Works Projects, will be featured in an upcoming Chicago Bar Association CLE program, "Prosecution of Sexual Violence Crimes & Human Trafficking." The program will include excerpts from Art Works Projects' in-progress documentary, THE PROSECUTORS, about lawyers in Columbia, the Democratic Republic of Congo, and Bosnia and Herzegovina who have dedicated and risked their lives to prosecute perpetrators of sexual violence in conflict. THE PROSECUTORS is a project of Kartemquin Films (Hoop Dreams, Life Itself) and portions of the film were recently screened at Kartemquin's Spring Showcase at the Siskel Film Center.
Leslie Thomas, executive director of Art Works Projects and director of the film, is speaking at the event, as are Michelle Nasser, Assistant U.S. Attorney for the Northern District of Illinois, and Juliet Sorensen, Clinical Associate Professor of Law, Center for International Human Rights, Northwestern University School of Law.
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Of course, cause marketing in Maine and elsewhere remains subject to federal and state deceptive advertising laws and many states continue to expressly regulate cause marketing. Most common is the requirement of a written agreement between the commercial co-venturer and the charity, with several states mandating the inclusion of certain contract provisions. Massachusetts, and Alabama require registration and bonding of commercial co-ventures. Illinois, South Carolina, Mississippi, Hawaii, and California require some form of registration, although California waives registration provided the agreement between the commercial co-venture and the charity contains specific provisions designed to protect the charity.
November 8, 2011 – This past June, New York's highest state court held that Section 230 of the Communications Decency Act (CDA) shields web operators from liability for allegedly defamatory user generated content (UGC), even if the web operators edit or alter the content.
In Shimali, & c. v. The Real Estate Group of New York, Inc., et al., the plaintiff alleged that the defendant, a competitor, published defamatory UGC about the plaintiff, intentionally highlighted the UGC by moving it to a separate post, and then added its own defamatory comments and an illustration related to the original UGC. According to the New York Court of Appeals, the plaintiff did not become a content provider simply by re-posting and providing a forum for further commentary, for that is "well-within a 'publisher's traditional editorial functions.'" Similarly, encouraging negative commentary did not make the web operator a content provider because creating "an open forum for third-parties to post content – including negative commentary – is at the core of what Section 230 protects," although the court indicated the outcome might be different had the defendant required negative comments as a condition of use. The court found that the plaintiff did author the additional comments and illustration accompanying the UGC post, but determined such content was not defamatory as a matter of law.
So what does this mean for web operators who not only welcome but intentionally highlight posts that may be derogatory and potentially defamatory? It seems that as long as posting a negative comment is not a condition of use and the web operator does not have a hand in authoring or materially developing he content, web operators are immune from liability under the CDA, even if they take editorial liberties in publicizing the negative content. At least in New York. We'll have to see if that is in fact the "national consensus" elsewhere.
Posted in Uncategorized | Comments Off on Can Web Operators Edit and Alter User Generated Content and Still Be Protected under CDA? New York Court Of Appeals Says Yes!
Numerous lawsuits against Groupon raise the question of the applicability of state and federal gift certificate/gift card laws to non-traditional gift certificates/cards, such as pre-paid vouchers like Groupon vouchers.
There are at least 9 cases pending against Groupon, and the key issue is whether the Groupon voucher is a gift certificate/gift card – which might vary by state/federal statutory definition. If the Groupon voucher is determined to be a gift certificate/gift card, then Groupon may be in violation of the applicable law's prohibition or restriction on expiration dates.
Interestingly, these lawsuits are being filed even though Groupon has a policy that once the Groupon voucher expires, the retailer must honor the Groupon voucher for the value paid, as required by applicable law (for instance, Illinois law prohibits expiration of gift certificates for 5 years). For example, on June 1, 2011 you bought a Groupon voucher for $5.00 that gives admission to an Illinois museum anytime until August 31, 2011. The normal museum admission fee is $15. If you go to the museum after August 31, 2011, but before June 1, 2016, the museum could deny your entry to the museum with the voucher, but under the Groupon policy, the museum should deduct $5 from the regular admission fee (thus you tender your Groupon certificate plus $10 to gain entry to the museum). Essentially, the Groupon policy is meant to permit the "bargain" to expire, but ensure that you do not lose the original amount you paid. If the establishment refuses to honor the purchase price, Groupon's current policy is that it will refund the purchase price to you directly.
In addition, Groupon currently has a customer-friendly refund policy that states that Groupon will refund your purchase price if you are unsatisfied with your Groupon experience for any reason.
And yet, in the face of all these Groupon policies, the lawsuits continue.
In light of the lack of clarity on the applicability of many of the gift certificate/gift card laws to pre-paid vouchers, until case law or statutory updates clarifiy the definition of gift certificates or gift cards, we advise against using expiration dates that would violate the applicable laws for gift certificates and gift cards.


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Techies may go, but San Francisco's stalwarts carry on
Bay Area // Native Son
Carl Nolte
Jan. 23, 2021 Updated: Feb. 2, 2021 8:55 a.m.
The city's soaring skyline, as seen from Treasure Island, remains a comforting sight amid the pandemic downturn and now the tech exodus to Texas and other locales that are so very unlike San Francisco.
Gabrielle Lurie / The Chronicle 2018
The techies are moving out of town. Oracle is moving to Texas. Hewlett Packard Enterprise is shifting its headquarters to Houston. It's hard to drive around town dodging all those double-parked moving vans. It's the talk of the town. The boom has gone bust. The high life in Silicon Valley is toast. San Francisco is over.
The lead story in last Monday's Chronicle Business section told the tale — how the techies had made a hard bargain with the Bay Area. How they traded high rents, tough commutes, high taxes and all sorts of urban ills for a high quality of life and the California dream. But then the coronavirus knocked a hole in the dream. They found they could work remotely. "They fled," the story said. "They fled to tropical beach towns. They fled to more affordable places like Georgia … Texas and Florida …" And so on.
Well, a lot of us thought, good riddance. These folks were just transients anyway. Don't let the door hit you on your way out.
But the tech exodus is a cruel blow in tough times. In a region that loves to celebrate itself, it's hard to accept rejection. Like others, I've been housebound. So I turned off the television, put the newspaper in the recycling bin and went out to see for myself.
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I went to the top of the neighborhood hill one afternoon and looked out over San Francisco. The big winds had blown the air clean, and there were long winter shadows. The setting sun glinted off the glass towers of the city's new skyline, and as the afternoon progressed, the windows of the houses in the East Bay turned red as if they were on fire. I could see all over — Mount Tamalpais and Mount Diablo and down the Peninsula. I even saw a commuter train headed into the city and a big ship going under the Bay Bridge.
The hilltop was crowded with people and dogs, out for an afternoon's walk. If this is a ghost town, I thought, it is certainly a pretty one.
But I'm one of those city guys who grew up here and stuck with it. My family lived on Potrero Hill, and I went to school in the Mission. I could see it all from the top of the hill; the old house which was always falling down and is now worth a million bucks, the old school.
When I was a kid, the Mission was mostly Irish and Italian. Of all the people we knew back then, only a handful are still in the city. They couldn't wait to get out of the Mission — first to the Richmond and Sunset, then out of town, out of the fog, out of the city.
The same thing happened in North Beach. They didn't like the old flats, the parking problems, the city problems. You'd see them at Christmastime, back in the old neighborhood at Original Joe's or the Italian Athletic Club, back for an afternoon. "You know," they'd say, "It's pretty here still, but this isn't the city I grew up in."
There was a huge San Francisco diaspora a few decades ago. A lot of blue-collar and waterfront jobs dried up. The schools went into a decline. There was a crime wave. The population of San Francisco dropped. "The 1967 Summer of Love gave way to 20 or so winters of discontent,'" David Talbot wrote about those times in "Season of the Witch."
But the exodus stopped. New people moved in, and the city was reborn. The working-class Eureka Valley turned into the Castro. Immigration laws changed and the Asian population exploded out of Chinatown into the Sunset and Richmond. San Francisco is now one-third Asian. Demographics changed. The Black population dropped dramatically from the old strongholds in the Western Addition and even the Bayview. The Mission turned mostly Latino and is changing again.
So these big shifts are not new. This time, however, might be different. Scott Fuller, who founded a firm called Leaving the Bay Area three years ago, says business is "very, very strong right now." His firm helps people relocate, find new housing, new schools, new neighborhoods and a new life outside the Bay Area.
Leaving the Bay Area lists 50 cities from Atlanta to Virginia Beach — places where the average cost of housing is 50% to 60% less than the Bay Area. The top destination, he says is Austin, Texas. "They have no state income tax there," he says, "And Texas is very friendly to business."
Not long ago, Texas would have been a hard sell. Bay Area people have convinced themselves that they live in the best of possible worlds. "There is a certain level of arrogance in California," he said. But as it turns out the grass may well be greener somewhere else. "I saw it coming," Fuller said.
And what about those of us who stayed behind? In San Francisco, there has always been a core group of natives and transplants who have stuck with the city, who have tried to put steel into the backs of the officials who let problems such as homelessness get out of control. And those are hard-core residents who simply do good things — hundreds of small neighborhood projects from urban trees to adopting storm drains.
It's the small things that count. Lynne Carberry has deep roots in the city. Her late father, Matt Carberry, was sheriff for years. She and her husband lived in the East Bay for a long time but moved back to San Francisco.
"We and our contemporaries have tried to support the city during the pandemic by supporting restaurants, donating to charity and following the COVID guidelines," she said. She has two adult sons. "Our family is committed to staying here," she said.
"I think that when the phoenix rises again, San Francisco will be better than ever," Carberry said, talking about the mythic bird that is the symbol of San Francisco, not that low-rent town in Arizona.
Carl Nolte's column run on Sundays. Email: cnolte@sfchronicle.com
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Carl Nolte is a fourth generation San Franciscan who has been with The Chronicle since 1961. He stepped back from daily journalism in 2019 after a long career as an editor and reporter including service as a war correspondent. He now writes a Sunday column, "Native Son." He won several awards, including a distinguished career award from the Society of Professional Journalists, a maritime heritage award from the San Francisco Maritime Park Association, and holds honorary degrees from the University of San Francisco and the California State University Maritime Academy.


… in which Steven Moffat is back on the "Doctor Who's Greatest Hits" Tour while two fearless podcasters struggle to stay on topic. JB is joined by special guest Jon Clarke, co-host of the Caffeinated Comics Podcast, for a review of the Series Ten opener, "The Pilot".
Great episode. Really like the guest host and the tie-in references. And MST3K! I was a backer.