text:
The Bondage Maker: Examining The Message and Method of Neil T. Anderson. Part Three: Spiritual Warfare and the Seven "Steps to Freedom."'
Article ID: DA083 | By: Elliot Miller
This article first appeared in the Christian Research Journal, volume 21, number 3 (1998). For further information or to subscribe to the Christian Research Journal go to: http://www.equip.org
Summary: The Problems at a Glance
Further problems with Neil T. Anderson's spiritual warfare teachings include his emphasis on his seven "steps to freedom" to the extent that they become a virtual "second work of grace"; his assertion that satanic curses and "assignments" have real power that must be warded off with repeated formulaic prayers; his insistence that it is necessary to remember and renounce every instance of certain kinds of sin in order to cancel Satan's influence in one's life; and his further insistence that such satanic strongholds can be passed on generationally and thus to be free one may also need to identify and renounce the sins of one's ancestors.
"Many Christians have said that after going through the Steps to Freedom they felt just like they did when they first received Christ, and they earnestly desire to maintain their freedom. As with new Christians, these renewed Christians need a place where they can be nurtured. It's difficult to overemphasize the value of a small group discipleship experience to establish them in truth and freedom"1
"Going through the Steps must be a personal choice, and people should not be coerced into it. Those who have found freedom will often want their spouses or friends to experience the same joy. But taking people through the Steps because others want them to do it is usually not advisable…. Therefore, we encourage those who have been freed to pray for their loved ones and allow the Holy Spirit to prepare their hearts for "an appointment."2
"One church put together a 'freedom ministry' after I had conducted a conference in its facilities. A year and a half later, they had led more than 500 people to freedom in Christ, and 95 percent of it was done by lay people."3
In Parts One and Two of this series we examined two critical components of the message and method of Freedom in Christ Ministries founder Neil T. Anderson: his teachings on the believer's identity in Christ and his strategy for dealing with the devil that he labels the "truth encounter." As central as these emphases are to Anderson's ministry, they only support and supplement what he apparently views as his most significant contribution to the body of Christ at large. This contribution — conveyed not only in his books but also in conferences held around the globe — is his approach to spiritual conflict resolution called the steps to freedom.
"SECOND BLESSING" THEOLOGY
As can be seen in Anderson's pronouncements quoted above, the steps to freedom are described in the same kind of language most evangelicals reserve for salvation, or as some Christian traditions use for a "second work of grace" (e.g., sanctification or the baptism in the Holy Spirit). Anderson even compares the effect in the spiritual realm that transpires when someone sincerely recites the printed prayers of the steps with that which transpires when one prays to accept Christ as Savior.4
The steps to freedom have therefore become a Second Blessing essential to victorious Christian living, yet never quite formulated until Anderson came along. As Anderson states in Released from Bondage, Christ purchased our victory on the cross, but only as we walk through the seven steps can that freedom be realized.5 In his various books, Anderson repeatedly advises his readers that they should also read several of his other books so that they will be fully equipped to walk effectively through the steps.6 He seldom recommends books by other authors. Thus, although Anderson is not given to making boastful claims about himself,7 the implications of what he does say about the steps to freedom and his own books certainly do cast his ministry in a uniquely important role in the historical and contemporary church.8 He would have us believe that he has recovered and explicitly outlined the steps to freedom that were only implicitly revealed in Scripture — steps necessary for Victorious Christian living.
VALIDATION THROUGH TESTIMONY?
Anderson's books are laden with testimonials of people who have applied his teachings and found freedom in Christ. The reactions from his counselees and conference participants included in his books always conform to and confirm his theology and expectations.9 He clearly thinks that these testimonies go a long way toward validating his ministry.
The value of some of these testimonies immediately seems questionable. For example, one woman proclaims: "I suffered from unexplainable rashes, hives, and welts all over my body. I lost my joy and closeness to the Lord. I could no longer sing or quote Scripture. I turned to food as my comfort and security. The demons attacked my sense of right and wrong, and I became involved in immorality in my search for identity and love. But that all ended yesterday when I renounced Satan's control in my life" (emphasis added).10 In another place, Anderson recounts that a college student who had been threatening to kill him came to his apartment and Anderson "walked him through the Steps. He left being free in Christ."11 While we rejoice if the changes in these people's lives were authentic, experience abundantly teaches that it is unwise to print such testimonies before they've stood the test of time.
No doubt some people have been helped because they have applied the biblical components of Anderson's teaching noted elsewhere in this article and series. The question remains whether even these positive aspects of his ministry might not lead to a greater negative effect in the long run. For instance, if people conclude that because Anderson's teachings helped them to deal with negative thoughts, everything he has to say about demons must be true, they might spend the rest of their lives in bondage to a ritualistic, legalistic, and superstitious approach to spiritual warfare that could have more negative consequences than they would have experienced from their negative thoughts — which they might have eventually learned to deal with apart from Anderson. Of course, we might not expect Anderson to look for, let alone include, testimonials of people who have been hurt through his teachings, but we have such testimonials in our files.
Anderson's stories have fairly consistent characteristics: (1) they include wild or highly unusual and unsubstantiated supernatural events or human behaviors that support his views; (2) the protagonists in the stories are well-intentioned but have done, or had done to them, terrible things; (3) his approach always fits the situation and provides the answer.
WALKING THROUGH THE SEVEN STEPS
The steps to freedom are usually completed in one appointment that takes from three to five hours. The process is typically facilitated by a "committed Christian" (in the company of a "prayer partner") who has gone through the steps himself (or herself) and has been trained by Anderson's book Helping Others Find Freedom in Christ and/or advanced workshops provided at Freedom in Christ events. The leader walks the Christian seeking freedom through a series of personal inventories and prescribed prayers and declarations in which Satan's lies are renounced and God's truth is announced. Anderson considers such renunciation and annunciation key to finding freedom.
Anderson gives each of the seven steps a title that counterposes the desirable quality or condition into which he is seeking to lead his followers against the unbiblical quality or condition from which he is seeking to free them. The goal is for the counselee to identify his or her personal struggles and sins openly and to recite the various prayers and declarations from the heart, resulting in a life-changing transaction with the spiritual realm. In the process, it is not uncommon for emotional upheavals, bizarre behaviors, and shocking outbursts to occur. The latter two manifestations are considered forms of "demonic interference" with the deliverance process that can be overcome by a "truth encounter" with the Enemy (see Part Two).
Step One: Counterfeit vs. Real
The first step to freedom involves renouncing "your previous or current involvements with satanically inspired occultic practices or false religions."12 Central to Anderson's concept of renunciation is the idea that once one engages in a forbidden practice, Satan gains a foothold in one's life that will never be broken until that sin is identified and rejected:
What right did Satan have to control Janelle as he did? Only the right that she gave him by yielding to his lies….once Janelle renounced her involvement with sin and Satan, his hold on her was canceled, and he had to leave.13
Write down everything God brings to mind. After you are sure your list is complete, pray the following for each practice, religion, and teacher: "Lord, I confess that I have participated in ________. I ask your forgiveness and I renounce ________ as a counterfeit to true Christianity."14
This principle of renunciation is so absolute for Anderson that he would rather be safe than sorry, even if it means renouncing sins one has not actually committed: "Some hesitate to complete the inventory because they don't believe they actually participated in these activities. But if anyone in your family was involved, you may want to put it on your list of activities to renounce just in case you unknowingly gave Satan a foothold."15
Step Two: Deception vs. Truth
Step two involves "acknowledging the truth in the inner self."16 In his explanation of this rather vague step, Anderson states that Christians previously lived their lives in deception as a defense mechanism arising from having to live independent of God, but now that they are alive in Him and forgiven, they can afford to face the truth. This again illustrates his fundamentally nonmoral understanding of fallenness and redemption (See Part One). For Anderson, sin is not the essence of fallenness (which he defines solely as separation from God) but rather a survival response to it, which is no longer necessary after fellowship with God is restored.17
Step Three: Bitterness vs. Forgiveness
The general proposition that learning how to forgive the sins of others is a step to experiencing freedom in Christ is not a claim I wish to dispute. Unfortunately, in step three Anderson takes this basic biblical truth and develops it in biblically unwarranted ways:
The major decision you are making in forgiveness is to bear the penalty of the other person's sin. All forgiveness is efficacious, if we are to forgive as Christ forgave us, how then did He forgive? He took the sins of the world on Himself; He suffered the consequences of our sin. When we forgive the sin of another, we are agreeing to live with the consequences of his or her sin. You say, "That's not fair!" Well, the fact is that you will have to anyway, whether you forgive or not. Everybody is living with the consequences of somebody else's sin…. The only real choice is whether we will do it in the freedom of forgiveness or the bondage of bitterness.18
While Anderson says that forgiveness is required regardless of the attitude of the offending party,19 the Bible teaches that forgiveness is predicated on the repentance of the offender, even as God's forgiveness of sinners is predicated on their repentance (Luke l7:3-4). There is, however, a degree of truth in what Anderson is saying: rather than remaining angry or becoming bitter when offending parties fail to repent, Christians should bless them and release their fate into the hands of God (Eph. 4:26; Rom. 12:14, 17-21). But Anderson's teaching on the substitutionary, efficacious value of forgiveness takes Christ's suffering for sin, which is unique, and without biblical basis extends it to all Christians. This confusing emphasis raises questions about whether the Christian's own suffering has atoning value and, consequently, whether there is something lacking in the atonement of Christ. Since Anderson seemingly would not make such a claim, this odd emphasis is unfortunate.
Anderson writes: "You say, 'You don't understand how much this person hurt me!' But don't you see, they are still hurting you! How do you stop the pain? You don't forgive someone for their sake; you do it for your sake, so you can be free" (emphasis in original).20 It may be true that unforgiveness generally hurts the one holding on to it more than it does the one who is its object. Nonetheless, forgiveness from such a self-centered motive sounds a lot more like pop psychology than anything found in the Bible. The only reasons Scripture ever supplies for forgiving others is either to receive God's forgiveness or because God's forgiveness has been received (e.g., Matt. 6:12-15; Mark 11:25; Luke 6:37; Eph. 4:32; Col 3:13). In other words, forgiving others is the morally appropriate thing to do, given that God has made provision to forgive one's own sins (which generally turn out to be greater than the sins one is being called onto forgive; Matt. 18:21-35).
After defining forgiveness as "agreeing to live with the consequences of another person's sin" (emphasis added),21 Anderson contradictorily goes on to teach that it is important that we learn to forgive both God and ourselves! "Once the counselee has prayed the prayer in Step 3, record the names of the people that God brings to his or her mind. If he doesn't mention himself or God, I will ask him if those names need to be on his list. He usually agrees."22
Step Four: Rebellion vs. Submission
Step four seeks to cancel all satanic ground gained in an individual's life by a rebellious attitude toward God and human authorities, for "rebellion is as the sin of witchcraft" (1 Sam. 15:23). It contains a prayer of repentance and submission.
Step Five: Pride vs. Humility
Step five is similar to step four, only it addresses the related sin of pride. "I now renounce the self-life and by so doing cancel all the ground that has been gained in my members by the enemies of the Lord Jesus Christ."23
Step Six: Bondage vs. Freedom
Step six seeks freedom from the bondage of habitual sin through confession and accountability to God and sometimes to a mature Christian as well. The principle set forth here is certainly sound, and the formulae prayer Anderson provides for this step is basically biblical, except for the statement, "I have transgressed your holy law and given the enemy an opportunity to wage war in my members (Romans 5:12, 13; James 4:1; 1 Peter 5:8)."24 The first two passages cited actually speak about sin or lust waging war in a Christian's members. The third mentions the devil prowling around like a roaring lion, but says nothing about him operating within the believer. Through such illegitimate proof texting Anderson once again derives from Scripture something it never actually teaches (see Parts One and Two). But how many Christians reading his books take the time to check such references? Many no doubt simply assume that with all these proof texts he must have plenty of biblical support for what he teaches.
Anderson maintains that Satan's entrance into people's "members" through sexual sin can only be reversed as they renounce every sin.
I have found it necessary for all sexual sins to be renounced. I usually have such people pray, asking the Lord to reveal to their minds all the sexual sins and partners with whom they have been involved, whether they were the victim or the perpetrator.25
If you are in sexual bondage, what can you do?… ask the Lord to reveal to your mind every time you used your body as an instrument of unrighteousness, including all sexual sins….verbally respond to each offense as it is recalled by saying, "I confess (whatever the sin was), and I renounce that use of my body."…If you think this process might take too long, try not doing it and see how long the rest of your life will seem as you drag on in defeat!26
Anderson instructs his followers, "After you have confessed all known sin, pray: 'I now confess these sins to You and claim through the blood of the Lord Jesus Christ my forgiveness and cleansing. I cancel all ground that evil spirits have gained through my willful involvement in sin."27 While forgiveness is certainly obtained instantaneously through repentant confession, it is presumptuous to think that after having willfully indulged in sin over a long period of time, the believer can, through a verbal proclamation, instantly cancel all ground that the enemy gained (properly understood as external influence and not internal presence or control). According to Scripture, deliverance from the power of sin and restoration to a right relationship with God essentially take place in the realm of the heart (e.g., Prov. 4:23; Isa. 29:13; Joel 2:12-13; Matt. 15:19). Deliverance and restoration involve a transaction between the believer and God, not Satan (see, e.g., Ps. 51) — a turning of the will prompted by His Spirit (2 Thess. 2:13; 1 Pet. 1:2; John 16:8) that is deepened and confirmed over time (e.g., Phil. 2:12; 1 Pet. 5:8-10; 2 Pet. 1:3-1l). Anderson's instantaneous verbal solution amounts to magical thinking, a defect in his approach that becomes even more apparent in step seven.
Step Seven: Acquiescence vs. Renunciation
Following the lead of many other spiritual warfare teachers, Anderson not only believes in territorial spirits,28 but in generational spirits as well:
The last step to freedom is to renounce the sins of your ancestors and any curses which may have been placed on you. In giving the Ten Commandments, God said: "You shall not make for yourself an idol, or any likeness of what is in heaven above or on the earth beneath or in the water under the earth. You shall not worship them or serve them; for I, the Lord your God, am a jealous God, visiting the iniquity of the fathers on the children, on the third and fourth generations of those who hate Me" (Exodus 20:4, 5).
Familiar spirits can be passed on from one generation to the next if not renounced and your new spiritual heritage in Christ is not proclaimed. You are not guilty for the sin of any ancestor, but because of their sin, Satan has gained access to your family…In addition, deceived people may try to curse you, or Satanic groups may try to target you.29
Some Christian leaders respond negatively to the teaching that we can inherit spiritual problems from our ancestors. Let me respond by saying that we are not guilty for our parents' sins, but because they sinned we are vulnerable to their areas of weakness. Jeremiah 32 offers more insight: "Ah Lord God!… who showest lovingkindness to thousands, but repayest the iniquity of fathers into the bosom of their children after them…" (emphasis in original)30
This last Step to Freedom…is a crucial turning point for those people who come from dysfunctional families or families involved in cults or the occult. It is breaking the final links of bondage that have chained them to their past.31
The fact that demonic strongholds can be passed on from one generation to the next is well-attested by those who counsel the afflicted.32
This experiential "validation" must be the true basis for Anderson's doctrine, for it is difficult to imagine that he came to this belief from a serious study of the Scripture passages he quotes. One need only examine the wording of Exodus 20:4-5 to note its complete lack of reference to evil spirits. The natural interpretation is that God would visit circumstantial punishments (not evil spirits) on those who hate Him. In the same sense, just because Jeremiah said the Lord would repay the parents' iniquities "into the bosom" of their children, it does not follow that the parents' areas of moral weakness would be passed on to their children. Rather, this phrase is simply an idiomatic way of saying that the punishment of the parents would be visited on the children (note the word "repay"), if the children do not repent of their parents' sins.33 By confusing the punishment for sin with the sin itself, Anderson makes God the transmitter of sin from one generation to the next.
Carrying this unbiblical teaching to its logical conclusion, Anderson makes an astounding statement: "Adopted children can be especially subject to demonic strongholds because of their natural parentage. But even an adopted child can become a new creation in Christ, and must actively renounce old strongholds and embrace his or her inheritance as God's child" (emphasis added).34 Adopted children who do not know their genealogical history are at a disadvantage when it comes to anticipating inherited physical vulnerabilities. But Anderson has needlessly burdened them with additional concern about inherited demonic vulnerabilities, in a sense making them second-class citizens spiritually and thus adding to the prejudice with which they already have to deal.
As a partial consequence of his incorrect view that Satan once had ownership over the earth (see Part Two), Anderson's demonology has taken a decidedly magical turn:
I here and now reject and disown all the sins of my ancestors. As one who has been delivered from the power of darkness and translated into the kingdom of God's dear Son, I cancel out all demonic working that may have been passed on to me from my ancestors…I renounce all satanic assignments that are directed toward me and my ministry, and I cancel every curse that Satan and his workers have put on me. I announce to Satan and all his forces that Christ became a curse for me…. I reject any and every way in which Satan may claim ownership of me. I belong to the Lord Jesus Christ, who purchased me with His own blood. I reject all of the blood sacrifices whereby Satan may claim ownership of me. I declare myself to be eternally and completely signed over and committed to the Lord Jesus Christ.35
Contrary to Anderson, there is absolutely no relationship between superstitious occult curses and the very real curse of God that was laid on Christ for our sins. There is therefore no point in even making a comparison between them. In fact, in the Bible curses are strictly the prerogative of God and so there is no scriptural validation whatsoever for the pagan belief that there is real power in satanic curses, "assignments," and blood sacrifices. Furthermore, the idea that by reciting prescribed prayers believers can cancel the workings of evil spirits is far more reminiscent of traditional magic doctrine, which holds that humans can control the spirit world through correct verbal formulae and ritual, than anything found in the Bible. Christians are already the property of the Lord Jesus Christ and do not need to declare themselves to be so for this reality to take effect (see below).
THE ROLE OF RENUNCIATION
Our brief survey of the seven steps makes it clear that renunciation plays a central role in Anderson's approach to obtaining freedom from spiritual bondages. For Anderson, it is absolutely essential to confess and renounce past sins if one wants to be free of them. He describes renunciation as a greater concept of repentance. The problem is, "Oh, I've confessed it." Well, that deals with your relationship with God but it doesn't deal with the entrapment of sin. It really doesn't. Now, that's not to put down confession, that's an honest agreement before God, but all that's in terms of reality isn't there [sic]. You haven't dealt with the entrapment of sin. Repentance is a broader concept. I renounce that, I accept this. And we found the necessity to do that with every lie we exposed.36
Anderson finds legitimation for this practice in church history: "The early church included in its public declaration of faith, 'I renounce you, Satan, all your works and ways.' The Catholic Church, the Eastern Orthodox Church, and many other liturgical churches still require this renunciation as part of confirmation. For some reason it has disappeared from most evangelical churches. You must not only choose the truth but disavow Satan and his lies."37 Anderson stresses that "all [Satan's] works and all his ways need to be renounced as God brings them to our memory" (emphasis in original).38
It is no mystery that most evangelical churches have not retained this rite, since — unlike baptism or communion — it cannot be derived from Scripture alone. But even the traditions that do ritually practice renunciation do not hold that every past sin must be specifically named and renounced.
Clearly, it is Anderson's counseling experience that provides the true basis for this teaching: "To be completely free from the past, we have found it necessary for each person to specifically renounce every false religion, false teacher, false practice and every means of false guidance that he or she has participated in" (emphasis added).39 We are supposed to accept this practice, then, on the basis of Anderson's experience — even though there is no biblical warrant for it, there are (as we shall see) biblical reasons to question it, and the experiences of other counselors do not lead to Anderson's conclusion.
The Bible does make a place for disowning past involvements in forbidden activities (Acts 19:18-20). If those activities remain a factor in one's life, renunciation can be a way of closing doors that had previously been opened. What gives a legalistic, ritualistic, and even magical character to Anderson's understanding of renunciation is the principle that every past involvement (not only of oneself but also of one's ancestors) must be identified and renounced for one to be free.
Rather than seeing a past involvement in occultism as a possible problem in the present because some of the beliefs or practices may be retained (e.g.,. an ongoing curiosity about horoscopes), Anderson sees it as a definite problem in the present. He insists that Satan gained a foothold in the individual's life through that involvement that will not be released until the sin is specifically identified and renounced. This belief undermines the efficacy of one's conversion: the initial general repentance from a life of sin and the cleansing of that sin through the blood of Christ are not good enough to free the believer from the power of Satan.
Anderson answers this objection by arguing that although through Christ's cross, resurrection, and ascension new believers automatically receive all the forgiveness, life, and authority they need, Romans 12:2 tells us that their minds are not automatically renewed.40 This is true (properly understood), but the point of renunciation as Anderson teaches it is not so much mind renewal as breaking down Satan's strongholds, something his critics would maintain was accomplished at the Cross (Col. 2:14-15; John 12:31; Heb. 2:14). Thus, he has not truly answered their concern.
This is one of many ironies in Anderson's teaching. His doctrine that Christians no longer have a sin nature is an overstatement of their newness in Christ. But his emphasis that they cannot "break the links of bondage that have chained them to the past" without revisiting and renouncing every sin (at least of certain kinds) actually binds them to their old selves ongoingly. For who can exhaust all the sins of their past, let alone those of their ancestors? An additional irony is that the entire mission of Anderson's ministry is to set Christians free, and yet, as we've seen, he instead binds them to a superstitious worldview where Satan is not only present on every front,41 but he must repeatedly be renounced on each and every one of those fronts or he will control them.
STEPPING BACK FURTHER INTO BONDAGE
After laying out his seven steps, Anderson suggests a series of prayers and affirmations that are intended to help his followers maintain their freedom in Christ, but that actually lead them a step further into superstition and fear. His belief that the curses and spells of occultism have real power that can harm Christians plays no small role in this. In his prayer for "Cleansing Home/Apartment," Anderson instructs his adherents to pray: "We claim this home for our family as a place of spiritual safety and protection from all the attacks of the enemy. As children of God seated with Christ in the heavenly realm, we command every evil spirit, claiming ground in the structures and furnishings of this place based on the activities of previous occupants to leave and never to return. We renounce all curses and spells utilized against this place."42
In Anderson's worldview, spirits are everywhere. If you have the misfortune of living in a home occupied by nonbelievers, watch out! It's not just the worldly influence such nonbelievers might exert, but, as he makes clear in the above prayer and in his prayer for "Living in a Non-Christian Environment,"43 spirits may have seized the opening provided by nonbelievers to attach themselves to the very spaces and objects of the home. You may be their victim if you don't use prayers like those Anderson suggests to cleanse the home of their influence.
What about when you stay in a hotel where thousands of people with thousands of spiritual histories have slept before you? Anderson observes the following formulae:
When I rent a room in a hotel, it is under my stewardship. I have no idea what occurred in that room before I rent it, so I renounce any previous use of the room that would not please my heavenly Father….Next, I commit the room and all that is in it to the Lord and command Satan and all his evil workers to leave the room in the name and by the authority of the Lord Jesus Christ. Finally, I ask for the Lord's protection while I sleep.44
If Anderson cannot even stay in a hotel room without taking such magical and paranoid precautions, how much more superstitious can we expect his less mature and less stable followers to be?
Even in his own home, Anderson is apparently not safe from frightening demonic attacks. One morning when he was getting ready to "expose the strategies of Satan" in a chapel service, Anderson stepped out of the shower to notice "several strange symbols traced on the fogged-up mirror." Suspicious that this was a diabolical attempt to dissuade him from delivering his chapel message, he went down to eat breakfast alone. "Suddenly I felt a slight pain on my hand that made me flinch. I looked down to see what appeared to be two little bite-marks on my hand. 'Is that your best shot?' I said aloud to the powers of darkness attacking me. 'Do you think symbols on the mirror and a little bite are going keep me from giving my message in chapel today? Get out of here.' The nuisance left, and my message in chapel went off without a hitch."45 I think it would be fair to say that many of us have had strange experiences that for a moment seemed to be supernatural manifestations of evil. But in the cold light of day, how many of us would print them in a book discussing what Christians might expect to encounter in spiritual warfare?
Anderson also teaches without biblical basis that the medieval Catholic and pagan belief in spirits having sexual relations with humans (incubi and sucubi) is valid, and, as if it were a common occurrence, he includes it in step one on his check list of possible past sins to be renounced. Showing no concern for the power of suggestion, he encourages his followers to check "sexual spirits" on the list even if they only recall "vivid sexual dreams or fantasies" (who has not at some time had these?).46 He instructs his counselors, "Let the Holy Spirit bring those thoughts to their minds, and as He does, let them note the thoughts on the page."47 By assuming that the Holy Spirit is supporting his program, he is more likely to accept the product of his counselees' imaginations as the work of the Spirit.
Although Anderson says his teachings are an antidote to fear,48 one of the most frequent complaints the Christian Research Institute and similar ministries have received about his ministry is that it instills fear in Christians where none existed before. Many of us have had to reassure Christians terrified of being demonized or molested by spirits while they sleep.
Even some of Anderson's recommended prayers for protection from demonic attack suggest frightening possibilities. In his "Bedtime Prayer," for instance, Anderson has his adherents reciting, "I commit myself to You for Your protection from every attempt of Satan or his emissaries to attack me during sleep."49
He assures his readers that Satanists meet from 12:00-3:00 a.m., and "part of their ritual is to summon and send demons. Three in the morning is prime time for demon activity, and if you have awakened at that time it may be that you have been targeted….You are only vulnerable when you are walking by sight instead of by faith or walking in the flesh instead of in the Spirit."50 Rather than focusing Christians' attention on Christ and His finished work. Anderson directs them to make a subjective and therefore uncertain judgment as to the quality of their faith and spiritual walk. This only serves to leave them feeling vulnerable to these frightening attacks. Anderson even warns that Christians whose motives are impure for entering into spiritual service can end up demonized?51
Anderson solemnly advises parents that the creatures their children imagine in their rooms at night are real: "I have traced the origin of many adult problems to childhood fantasies, imaginary friends, games, the occult and abuses. It is not enough to warn our children about the stranger in the street. What about the one who may appear in their room? Our research indicates that half of our professing Christian teenagers have had some experience in their room that frightened them" (emphasis added).52 To the frustrated mother who checked under the bed and in the closet and found nothing, Anderson answers that something real was there nonetheless.53 "Most of my students at seminary have had such an experience," he affirms, "and by the time they complete my class on resolving spiritual conflicts, several tell about having such an experience that semester" (emphasis added).54 Once again, the power he exerts through his own suggestions seems to elude Anderson's notice.
As we've seen, much of the fear and superstition engendered by Anderson's teachings is related to his central emphasis on renunciation. One additional manifestation of this is the subject of our final installment of this series (which will appear in the next Christian Research Journal). Because the counselee cannot become free in Christ until he or she has renounced every past instance of unforgiveness, involvement in occultism, sexual sin, and so forth, Anderson's counseling approach invariably leads to a pursuit of lost or repressed memories.55 This pursuit of repressed memories has in turn led Anderson down the rabbit hole into a world where things do indeed become "curiouser and curiouser." It is a world teeming with satanic conspirators who infiltrate churches, ritually abuse children, breed other children for human sacrifice, breed still others to create a satanic "super race," and — let us not forget — send demons to attack Christians at 3:00 a.m.
Neil T. Anderson, Helping Others Find Freedom in Christ (Ventura, CA: Regal Books, 1995), 247.
Ibid., 122.
Dr. Neil Anderson, Released from Bondage (Nashville: Thomas Nelson Publishers, 1993), 232.
Not to the exclusion of Bible study, of course.
For example, Anderson states: "It's not 'Neil's method,' It is simply God working through the truth of His Word to release people. Thousands of pastors and lay men and women around the world are using the Steps to Freedom to do just that." (Released, 184.) If it's not 'Neil's method.' where in the Bible or in prior church history do we find the seven steps to freedom identified and laid out?
See, e.g., ibid., 10.
On the contrary, over the past three decades (as the director of a Christian counseling center and then as a church pastor and a researcher at Christian Research Institute), I have counseled hundreds of Christians experiencing spiritual conflicts without finding corroboration for Anderson's more controversial methods and claims. Even if we accept that Anderson has accurately reported these stories, we must still ask to what extent his overtly or subtly conveyed expectations condition his counselees' responses (see Part Four).
Neil T. Anderson, The Bondage Breaker (Eugene, OR: Harvest House Publishers, 1990), 172.
Helping, 115-16.
Bondage Breaker, 188.
Ibid., 150-51.
Released, 236.
For example: "Now that you are alive in Christ and forgiven, you never have to live a lie or defend yourself. Christ is your defense." (Ibid., 237.)
Ibid., 49-50. See also Neil T. Anderson, Victory over the Darkness: Realizing the Power of Your Identity in Christ (Ventura, CA: Regal Books, 1990), 204.
"Twenty-Five Most Popular Questions," Freedom in Christ website, http://www.ficm.org.
lbid., 112.
"These spirits may take territorial rights and associate with certain geographical locations which have been used for satanic purposes." (Bondage Breaker, 103.)
Released, 250-51.
Helping, 231.
Bondage Breaker, 205-6.
In every passage cited by Anderson, the punishment is passed on only if the children perpetuate their parents' sin. In Jeremiah 32 we find the clarification that God rewards "everyone according to his conduct and as his deeds deserve" (v. 19; emphases added). This truth is explicitly and exhaustively explained in Ezekiel ch. 18.
Ibid., 207-8.
Neil Anderson, Spiritual Conflicts and Biblical Counseling (videotape on file at Christian Research Institute).
Released, 70.
This is not to say that belief in Satan itself is superstitious. Superstition can be defined as irrationally attributing supernatural causes to events that have natural explanations, and this is what Anderson does through his exaggerated view of Satan's activity (see Part Two).
Bondage Breaker, 211-12.
Bondage Breaker, 85-86.
Dr. Neil Anderson, Walking in the Light (Nashville: Thomas Nelson Publishers, 1992), ch. 5.
Walking, 164.
Helping, 49.
Neil T. Anderson and Steve Russo, The Seduction of Our Children (Eugene, OR: Harvest House Publishers, 1991), 27.
See, e.g., Helping, 98.
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They had promised thousands would be out on the streets across the country; but only the very optimistic dreamed of the size of the turn out following the opposition's call for action.
Even the poorest areas, the beating heart of the country's socialist government set up by Hugo Chavez, emptied as people joined the demonstrations.
In one of the city's main squares thousands upon thousands gathered to see their hero, the speaker of the national assembly, Juan Guaido. He did not disappointment them.
For the first time he openly declared himself the country's interim president. The crowd exploded with a roar of support. Nobody had expected such a bold step. He is now directly challenging the authority of Nicolas Maduro, his government and the military that props them up.
Mr Guaido's supporters say the end is coming for the old guard but Mr Maduro's government still supported by the police and the military will fight back.
Within minutes of Mr Guaido's announcement, it began.


November swept through Cornbread Supper with an amazing set of warm Mondays. Or perhaps not so amazing, given how fast our planet is warming. Part of the reason for Cornbread Supper's being is to connect and encourage, to build on our natural sense of community and our interest in belonging to each other, to our place. So even in the face of global warming, which feels a lot more pleasant in November than in August, we gather on Monday nights for conviviality, conversation, food, drink, and friendship. November's meals merged together in the pile waiting for entry, so we'll merge November 17, 21, and 28 here as well.


text:
2018 - Community Networks
gw2018_benin_Reaching out: Extending the participatory function of community centres in Benin 1.39 MB
Sênoudé Pacôme Tomètissi
POPDEV Bénin
Reaching out: Extending the participatory function of community centres in Benin
Access to information and communications technologies (ICTs) is still an issue in Benin, especially in rural areas where both fixed and mobile technology is limited. To improve accessibility and to address inequities, the government has developed several public policies and projects implemented by a dozen of its public agencies. Through the Universal Access to Information and Communication Technologies project, two state-owned companies, the Benin Agency for Universal Electronic Communication and Postal Services (ABSU-CEP) 1 and Benin Postal Company 2 joined forces to set up community centres in four localities with no or limited ICT access.
This report highlights the need for both a human rights and participatory governance approach to be taken in these centres – both prevalent approaches in the global community networks movement – in order to improve the benefit of the centres to the communities. It concludes by suggesting that government community centres offer a useful starting point for a community network that is run and maintained by the community. Given the proliferation of these centres across the developing world, it is useful to consider how they can be a bridge to low-cost, autonomous community access to the internet, with countries like India offering useful models for consideration.
Policy, economic and political background
In 2003, Benin's government developed a strategy for the revitalisation of ICTs in the country. 3 In 2016, a Declaration of the Digital Economy Sector Policy was developed and adopted during the weekly cabinet meeting by the newly elected president Patrice Talon. 4 The declaration highlights six core projects in the digital sector as part of Talon's four-year action plan for the country. 5 Following the development of the plan and the declaration, the Digital Law of the Republic of Benin 6 was promulgated in April 2018 . It builds on domestic laws and on the African Union Convention on Cyber Security and Personal Data Protection. 7 Three categories are applicable to broadcasters and service provider activities: the licence regime (where a licence is needed to operate), the authorisation regime (where authorisation is needed from the regulator to act as a broadcaster or service provider), and a third category where no authorisation is necessary.
In principle, community networks do not need authorisation to operate, but there are some limitations. The law states that the establishment of any electronic communications network or the provision of any electronic communications service that does not fall under the licence or authorisation regimes is permitted if the service declares itself with the regulatory authority. 8 This service will also be subject to compliance with any legal and regulatory provisions that are in force. However, independent private networks and devices that have low power or offer short-range connections do not require any declaration. 9
Benin's human right status
In 2017 Benin committed to implement some 191 recommendations during the United Nations Universal Periodic Review (UPR). 10 Some of these recommendations relate to arbitrary detentions, extrajudicial executions, excessive use of force by the security forces, freedom of expression and of the media, and the arbitrary suspension of media outlets.11 In 2018, La Nouvelle Tribune, a privately owned daily newspaper, was suspended by HAAC, the institution in charge of media regulation in Benin. 12 However, delegations participating in the dialogue under the Benin UPR indicated that the adoption of the Government Action Plan 2016-2021, the laws and policies to protect children, as well as measures taken to improve access to social services were likely to strengthen human rights in the country. 13
State-owned centres for communities
The digital economy in Benin is subject to numerous challenges, including a lack of infrastructure and investment by electronic communications and business actors. In 2015, the ICT sector in the country represented about USD 300 million, and contributed 6% to Benin's gross domestic product.
The 2013 government strategy on ICTs14 stated that there were 1.2 million inhabitants who still did not have access to ICT services. Marginalised groups included rural populations, women, youth and people with disabilities who did not have access because of their social, cultural and economic status, suggesting that the extension of universal service must take these factors into account. In May 2014, ABSU-CEP adopted the national strategy and shortly after that, together with the Benin Postal Company, launched the community telecentres in four municipalities: Glazoué and Malanville in 2015, and Azovè and Ouaké in 2016.
There is no internet or mobile access in Glazoué, Malanville, Azovè and Ouaké. The municipalities also have poor connection to the electricity grid, with many areas suffering frequent power outages.
The centres were expected to impact on about 411,000 people, offering them access to the internet and multimedia services, technology-based financial and postal services, and access to e‑governance services, while also introducing them to the use and potential of ICTs in general.15
While the postal company provided space for the centres, ABSU-CEP recruited a local manager for each centre and equipped each of the centres with a solar power system to run 15 computers, one multifunction printer (used to print, scan and photocopy), and satellite internet connectivity. The centres are now under the responsibility of the respective municipalities with technical support provided by ABSU-CEP and the postal company.
The centres also offer services such as training for women, students or community groups, and training on document scanning, computer usage, photocopying and web-based research. They provide basic financial services to the population through a quick and cheaper money transfer service in collaboration with the postal service and e‑banking, as well as access to basic energy services through their solar power system, such as recharging mobile phones or flashlights.
Most training is offered free of charge but users pay for services: printing is USD 0.045 and access to the internet about USD 1 for two hours. These fees contribute to covering the cost of running the centres.
In March 2016, ABSU-CEP adopted the National Programme for Universal Electronic Communication and Postal Services, 16 which continues to support the idea of the community centres for local-level access.
Limitations of the state-run model
While the state-run model for community access clearly has benefits for the community, there are two key areas where it is limited: the lack of participation in the initiatives by the community, especially the most marginalised; and a lack of a clear human rights-based approach to the access initiative, which means it is not necessarily used to its fullest potential to enable the rights of the community.
Need for an inclusive governance and management approach
According to the 2016 National Programme for Universal Electronic Communication and Postal Services, the purpose of community centres is to empower marginalised rural communities that do not have access to ICTs: young people, rural women, many of whom are unfamiliar with new technologies, and people living with disabilities, who encounter practical difficulties to access them.
The strategy aimed to address their needs specifically – needs that have not been taken into account by commercial service providers. Yet one has to ask how this is possible if these groups are not involved in the governance and day-to-day management of the centres?
With regards to women, the 2016 programme draws on the National Gender Promotion Policy (PNPG), 17 which is in line with the United Nations Convention on the Elimination of all Forms of Discrimination Against Women (CEDAW). 18 The PNPG is mentioned in the programme as a way to enable women's access to ICTs. Although the PNPG does not explicitly mention women's access to ICTs, some of its five strategic axes include women's effective access to education, literacy and decision-making structures in all spheres. It also ensures the empowerment of women and mainstreaming of women's issues in municipal plans. Adapting the strategy of the PNPG to ICTs and putting women at the centre of community initiatives is therefore in line with state plans. Learning from successful projects that have trained groups of women with low literacy levels in their native languages using ICTs can be helpful and make centres more open and interactive. 19
It is the perspective of this report that including vulnerable groups in the governance of the centre will further improve the centres' value to the communities. The problem with the current structure is that they are managed by local staff under the supervision of municipalities and the postal company. While access to services is equal for everybody, involving vulnerable groups such as women's organisations, young people and people living with disabilities can increase their interest and participation.
On the occasion of International Girls in ICT Day, Aurélie Adam Soulé, the minister of the digital economy and communication in Benin, argued that the low representation of women in ICTs comes from the fact that the sector is wrongly considered as a domain for men. For her, initiatives to promote women's involvement in ICTs therefore need to be encouraged and women's groups need to be empowered so as to enable equality of access. 20 This could be done, among other strategies, by using affirmative action schemes in telecentres.
Participatory governance of community centres, although often complicated, can improve the use and usefulness of community services offered, make the centre more relevant to the needs of the local community, and even contribute towards its financial sustainability in the long term.
Involving the community as rights holders
At the same time, the community centres should be framed within human rights discourse. A human rights-based approach to their governance will help promote the development and dissemination of local knowledge, and increase community dialogue and action. 21 A human rights approach can be understood to foreground participatory approaches to decision making, while focusing on empowering communities in a non-discriminatory way. A human rights approach also places an emphasis on the economic, social and cultural rights of the community, and emphasises the well-being and dignity of rights holders as individuals Through a participatory approach, the centres would empower women, young people and people with disabilities to advocate for policy reform, and to lobby duty bearers to meet their obligations.
Adapting the PNPG to the ICT sector and putting women and people living with disabilities at the centre of community initiatives is therefore in line with state plans.
Conclusion: Democratising access infrastructure at the local level
The aim of setting up the community ICT telecentres was to increase access to the internet and its services for marginalised groups such as women, young people and people living with disabilities. Since then, they have been helpful to many people. Among other things, the centres help people with low literacy levels edit and print their documents, and communicate with each other via Skype – introducing valuable new ways of engaging with the world to the communities. Local schools also use the community spaces for field work and other school exercises. As public infrastructures, they are managed as common goods and are community oriented. As all municipal infrastructures, their implementation and management details are accessible to everyone. They are under the supervision of the local government representatives, all elected by the community for a period of four years.
But to what extent can they be considered communal while their governance and management do not involve the most vulnerable groups in the community? How accessible are these centres if the infrastructure is not used for functional literacy, for example? All people regardless of their cultural, political or social status are part of the community and should be empowered to play a role as part of the social ecology of that system.
Democratising community ICT centres can contribute to their development. This also extends beyond governance to the democratisation of the infrastructure. The people's contribution to extending their internet access through mesh networks, and consequently to their geographical, economic and physical accessibility, can make them truly community networks. There are examples in other parts of the world – such as Community Service Centres in India – where government centres are used to bridge the digital divide along with community network roll-out. Given the proliferation of government e‑centres across the world, they present an opportunity to leap-frog the digital divide; they can be a useful starting point for community networks, which do not always have to break the soil first.
In law, community networks can be implemented without any authorisation. However, their implementation in rural areas, especially in remote regions, means that solar power will need to be used, making the overall set-up costs, including the ICT hardware, costly. The setting up of such a network can also face many other challenges, such as the sustainability of its management structure, the openness of its governance structure, and local dynamics that emerge when collective projects are set up. These challenges, however, do not detract from the potential of community centres that may be the unique way to bridge the digital divide for vulnerable people, and may already have started to deal with some of the challenges that community networks will face on the ground.
To be more open, community access initiatives need to learn from the global community network movement and:
Adopt a human rights-based approach to their roll-out plans and strategies. The community should be involved in all aspects of access initiatives, which should be accountable and transparent.
Create open and inclusive steering committees that include right holders so that they participate in decision-making processes. In particular, women, young people and people with disabilities should be included in governance processes.
Use local access networks as an opportunity to foster interaction on local development at the local level, and to boost community dialogue and action.
In addition, local internet access initiatives should:
Train facilitators at the ICT centres in local languages to encourage participation of people with low literacy levels.
Involve community-based organisations in the design and implementation of any access networks, including government projects, so that the development potential of the access initiative is maximised.
Consider extending internet access in the community through implementing a Wi-Fi mesh network or using any other suitable networking technology.
1 www.absucep.bj
2 laposte.bj
3 https://researchictafrica.net/countries/benin/Plan_%20TIC_%20Benin.pdf
4 www.fraternitebj.info/conseil-des-ministres/article/conseil-des-ministres-du-26-5484
5 www.cir-benin.com/images/Pdf/PAG_Portefeuille_des_Projets_par_Secteur.pdf
6 sgg.gouv.bj/doc/loi-2017-20/download
7 https://www.au.int/web/sites/default/files/treaties/29560-treaty-0048_-_african_union_convention_on_cyber_security_and_personal_data_protection_e.pdf
8 ARCEP, Autorité de regulation des communications électroniques et de la poste. https://arcep.bj
9 Where necessary, the r egulatory a uthority sets emission and frequency bands used by low-power and short-range devices ( A rticle 55 of the Digital Code). https://sgg.gouv.bj/documentheque/lois
10 https://www.upr-info.org/sites/default/files/document/benin/session_28_-_november_2017/responses_to_recommendations_upr28_benin.pdf
11 www.lanationbenin.info/index.php/societe-2/146-societe/16630-3e-rapport-sur-l-examen-periodique-universel-du-benin-la-societe-civile-s-impregne-des-recommandations
12 www.agenceecofin.com/regulation/2907-58938-benin-le-site-de-la-nouvelle-tribune-egalement-suspendu; www.rfi.fr/afrique/20180525-benin-le-quotidien-nouvelle-tribune-suspendu-autorites
13 www.bj.undp.org/content/benin/fr/home/presscenter/articles/2017/03/20/de-l-eau-potable-pour-les-m-nages-ruraux-au-b-nin.html; www.africanchildforum.org/clr/Legislation%20Per%20Country/benin/benin_children_2007_fr.pdf
14 MCTIC. (2013). Etude pour la définition de la stratégie d'accès universel télécom et tic et du plan d'actions pour la mise en œuvre de projets pilotes en république du Bénin. Cotonou: MCTIC. www.absucep.bj/fichiers/telechargeables/rapportFinal_SU_Volume1.pdf
15 For population data see www.insae-bj.org/12_departements.html?file=files/enquetes-recensements/rgph/RGPH4; ABSU-CEP (2016). Rapport annuel d'activités. Cotonou: ABSUCEP. www.absucep.bj/fichiers/publications/94wlua_absu-ceprapport2015publicversion.pdf
16 The programme covers 2016-2019, available at www.absucep.bj/images/projets/PNSU.pdf
17 http://www.inpf.bj/IMG/pdf/politique_nationale_promo_genrebenin.pdf
18 https://www.ohchr.org/Documents/ProfessionalInterest/cedaw.pdf
19 One example is the ICT training for women's groups through a partnership between the local NGO APHEDD and Boite A Innovations. www.bai.alphaomedia.org/gal_news18.php
20 https://www.lanationbenin.info/index.php/actus/159-actualites/16075-journee-internationale-des-jeunes-filles-dans-les-tic-encourager-la-cible-a-evoluer-dans-le-secteur
21 Figueroa, M. E., et al. (2002). Communication for Social Change: An Integrated Model for Measuring the Process and Its Outcome. omec.uab.cat/documentos/com_desenvolupament/0154.pdf
This report was originally published as part of a larger compilation: "Global Information Society Watch 2018: Community Networks"
Creative Commons Attribution 4.0 International (CC BY 4.0) - Some rights reserved.
APC Serial: APC-201810-CIPP-R-EN-P-295
APC Serial: APC-201810-CIPP-R-EN-DIGITAL-296

redpajama_set_name: RedPajamaCommonCrawl


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Audi A6 plug-in hybrid detailed, won't come to the US
Byron Hurd October 25, 2019 Comment Now!
Audi's electrification onslaught has officially begun. Between the launch of the all-electric e-tron crossover and the introduction of the flagship A8 and volume-chasing Q5 in plug-in form, we're seeing a side of Audi that was just years ago borderline irrelevant to its long-term production goals.
The configuration itself shares a lot in common with the Q5 plug-in hybrid we drove a few weeks ago. Audi calls it the A6 "55 TFSI e quattro," which is quite an alphanumeric hodgepodge, but under all of those refrigerator magnets sits a fairly conventional plug-in powertrain. Gasoline power comes from a 2.0-liter turbocharged inline-4 making approximately 250 horsepower. The 105-kw (~140-horsepower) electric motor is built into the 7-speed dual-clutch transmission.
In total, the system is good for 362 horsepower and 369 pound-feet, with power going to all four wheels because, well, it's an Audi. The company says the rear-mounted 14.1-kwh battery pack can power the vehicle exclusively for approximately 30 miles on a full charge. The powertrain has three operating modes: Hybrid, EV and Hold.
Hybrid is effectively normal operation, with the electric motor being employed to improve efficiency and torque delivery on demand; Hold mode prioritizes the conservation of battery charge over immediate electric power usage; EV mode is exactly what it sounds like.
In Hybrid mode especially, the A6's powertrain computers coordinate with the on-board navigation and traffic data to improve efficiency and conserve energy where possible. Driving style and real-time data from sensors and cameras are also used to improve operation.
Public charging stations can juice the A6 PHEV at rates up to 7.4 kw, allowing owners to top off if they so choose, but a full charge will take two-and-a-half hours.
Unfortunately, the latest in Audi's electrified stable will not be joining some of its higher-profile peers in the U.S. market, so we'll have to settle for admiring Audi's midsize PHEV from a distance—for the time being, anyway.
Audi is on track to launch 30 electrified models by 2025, including 20 battery-electrics. The remaining 10 will be PHEVs. So far, we've seen four of the 10 already—the A7 sportback, the Q5 crossover, the A8 luxury sedan, and the A6 we see before us.
High-Res Gallery: 2020 Audi A6 55 TFSI e (European spec)
Audi A6 News Audi News Hybrids Plug-In Hybrids
VW Golf unveiled: No more EV, more plug-in options, but diesel remains
First drive review: 2020 Audi Q5 plug-in hybrid casts market superstar as supporting character
Lexus confirms first electric car for November intro, plug-in hybrid soon after
2020 Volvo plug-in hybrids: Bigger battery boosts EPA range, mpg
Byron Hurd - Contributor


text:
Roman Aubrecht - Stefan Meres - Milan Sykora - Tomas Mikus
Provenance of the detrital garnets and spinels from the Albian sediments of the Czorsztyn Unit (Pieniny Klippen Belt, Western Carpathians, Slovakia)
According to earlier concepts, the Czorsztyn Unit (Oravic Superunit, Pieniny Klippen Belt, Western Carpathians) sedimented on the isolated Czorsztyn Swell which existed in the Middle Jurassic–Late Cretaceous time in the realm of the Outer Western Carpathians. This paper brings new data providing an alternative interpretation of its Cretaceous evolution. They are based on heavy mineral analysis of the Upper Aptian/Lower Albian sediments of the Czorsztyn Unit. They rest upon a karstified surface after a Hauterivian-Aptian emersion and are represented by condensed, red marly organodetritic limestones with some terrigenous admixture (Chmielowa Formation). The heavy mineral spectrum is dominated by spinels, followed by garnet, with lesser amounts of zircon, rutile and tourmaline. The composition of the majority of the detrital garnets shows that they were derived from primary HP/UHP parental rocks which were recrystallized under granulite and amphibolite facies conditions. The garnets were most probably derived directly from the magmatic and metamorphic rocks of the Oravic basement, as the high-pyrope garnets are known to be abundant in Mesozoic sediments all over the Outer Western Carpathians. The presence of spinels is surprising. According to their chemistry, they were mostly derived from mid-oceanic ridge basalts (MORB) peridotites, supra-subduction zone peridotites (harzburgites) and transitional lherzolite/harzburgite types. Only a lesser amount of spinels was derived from volcanics of BABB composition (back-arc basin basalts). The presence of this ophiolitic detritus in the Czorsztyn Unit is difficult to explain. Ophiolitic detritus appeared in the Aptian/Albian time only in the units which were considered to be more distant, because they were situated at the boundary between the Central and the Outer Western Carpathians (Klape Unit, Tatric and Fatric domains). The hypothetical Exotic Ridge which represented an accretionary wedge in front of the overriding Western Carpathian internides was considered to be a source of the clastics. In previous paleogeographical reconstructions, the Czorsztyn Unit was situated north of the Pieniny Trough (considered to be one of the branches of the Penninic-Vahic Ocean). In the trough itself, the ophiolitic detritus appeared as late as in the Senonian and there was no way it could reach the Czorsztyn Swell which was considered to be an isolated elevation. The new results presented herein show that these reconstructions do not fit the obtained data and infer a possibility that the Czorsztyn sedimentary area was not isolated in the Cretaceous time and it was situated closer to the Central Carpathian units than previously thought. A new paleogeographical model of the evolution of the Pieniny Klippen Belt is presented in the paper: Oravic segment was derived from the Moldanubian Zone of the Bohemian Massif by the Middle Jurassic rifting which caused block tilting where most of the Oravic units were arranged north of the Czorsztyn Swell. The Oravic segment was situated in the lateral continuation of the Central and Inner Western Carpathians from which it was detached by later clockwise rotation. The Oravic segment was then laterally shifted in front of the Central Western Carpathians, together with remnants of the Meliatic suture zone which represented a source for the exotics to the Klape, Tatric, Fatric and Oravic units.
Aubrecht, R., Meres, S., Sykora, M., Mikus, T. 2009. Provenance of the detrital garnets and spinels from the Albian sediments of the Czorsztyn Unit (Pieniny Klippen Belt, Western Carpathians, Slovakia). In Geologica Carpathica, vol. 60, no.6, pp. 463-483.
Aubrecht, R., Meres, S., Sykora, M., Mikus, T. (2009). Provenance of the detrital garnets and spinels from the Albian sediments of the Czorsztyn Unit (Pieniny Klippen Belt, Western Carpathians, Slovakia). Geologica Carpathica, 60(6), 463-483.


As AP(Authorised Participant) buys physical Gold the price of Gold will increase. Similarly as he sells fresh ETF units in the market, the supply of ETFs will increase.
These two actions will lead to increase in Gold prices and reduction in ETF prices, thereby removing the anomaly in the prices of the ETF units and the underlying.
buying (and subsequent cutting of supply) and price of physical Gold will reduce due to fresh supply in the market.
I couldnt understadn the second paragraph, why can there be any anamoly when gold ETF prices are aligned with Gold … and why AP's should come into picture?
I have read it in a White Paper in my company…. where there is a guy who gave a presentation and shared the doc… i got totally baffled… that how can AP's influence the ETF prices…. hence i put this here.
Where did you read this ? The AP who buys the GOLD for ETF's cant impact the prices liek that .. its very low volume compared to the total volume of gold !


text:
Q: Pullback on differentials of the 2-Sphere I'm considering the diffeomorphism of the 2-Sphere given by the antipodal map and the pullback given by this map on the differentials $d\theta$ and $d\phi$. Let $\psi$ be such a map. My intuition tells me that $\psi^*d\phi=-d\phi$ and the same for the pullback of $d\theta$. However, I am having trouble coming up with an explicit construction of $\psi$, and showing the results rigorously. First, is my intuition correct? And second how should this be constructed? I was thinking something along the lines of $(\theta,\phi)\to\left(\pi-\theta,\pi+\phi ~~(mod~~2\pi)\right)$. But this isn't going to work...any thoughts?

A: You need only that
$$\psi^* df = d  \psi ^* f = d (f\circ \psi)$$
for any function $f$. Now apply $f =\theta$ and $f = \phi$ to get
$$\psi^* d\theta = -d\theta \ \ \text{and } \ \ \psi^* d\phi = d\phi.$$

redpajama_set_name: RedPajamaStackExchange


text:
Q: For loop to threads in JAVA 1.8 I have a list of objects, and size is more than 5000.
I want to loop over 5000 times to perform various file operations.
I am planning use threads instead of forloop or foreach.
need suggestions/way to achive this

A: Try to use
streamParallel()
In your code with lambda.
It will create a stream parallel to all concurrent threads.
This is made for many objects within a single list.
I also recommend using LinkedList because there is more performance with looping through the objects, as far as I know.
This is what should help you out:
public <R> void loopThrough(LinkedList<R> list, Consumer<R> consumer) {
    list.parallelStream().forEach(consumer);
}

I hope it will help. If I got anything wrong, just please let me know.


text:
Everett L. Fly > Entrance Court at the Buffalo Zoo > National Register Approved: Entrance Court at the Buffalo Zoo / Buffalo, New York-2
By Everett Fly June 1, 2013 Entrance Court at the Buffalo Zoo 0 Comments
National Register Approved: Entrance Court at the Buffalo Zoo / Buffalo, New York-2
Buffalo Zoo Gate #4
On March 21, 2013 the New York State Historic Preservation Board approved the "Entrance Court at the Buffalo Zoo" National Register nomination that Ellen Hunt and I prepared for the Buffalo Zoo and City of Buffalo, New York. On May 22, 2013 the National Park Service listed the "Entrance Court" to the National Register of Historic Places, the official Federal list of districts, sites, buildings, structures, and objects significant in American history, architecture, archeology, engineering, and culture: http://www.nps.gov/nr/listings/20130531.htm
Buffalo was established in 1803, and African American residents were recorded as early as 1806. Sixty four properties and districts were listed on the National Register of Historic Places in Erie County through 2012. Only three of those were designated with reference to African American historical significance. Now there are four. Numbers change, but I believe that fewer than 2% of the National Register listed resources, nationally, are related to African American significance.
John Edmonston Brent
A local media summary with a small part of the 27 page nomination has been posted by "Buffalo Rising" : http://www.buffalorising.com/2013/06/zoo-gate-listed-on-national-register.html
The elapsed time from my first trip to Buffalo to the National Register nomination approval was one year, two months, and five days. We invested more than five hundred hours in the research, interpretation and production of the nomination, without financial compensation. The discovery included the gates and forty (40) original drawings initialed by African American landscape architect and architect John Edmonston Brent. I look forward to exposing more of Mr. Brent's inspiring story in the coming months.
Special thanks and congratulations to Brent descendants Mrs. Janessa Robinson, Mrs. Jennifer McGriff, Mr. Brent Rollins, Mr. Robert Milner.
E.L. Fly (L); Jennifer McGriff, great niece of John Brent (C); Brent Rollins, great nephew of John Brent (R)
Architect Landscape Architect
Entrance Court at Buffalo Zoo
Capote Baptist Church Cemetery-2
National Register Process: Entrance Court at the Buffalo Zoo /Buffalo, New York-3


text:
class PopularMigration < ActiveRecord::Migration
  def up
    create_table :friendships do |t|

      t.references :popular_model, polymorphic: true
      t.references :friend, polymorphic: true

      t.timestamps
    end

    add_index :friendships, [:popular_model_id, :popular_model_type]
    add_index :friendships, [:friend_id, :friend_type]
  end

  def down
    drop_table :friendships
  end
end

redpajama_set_name: RedPajamaGithub


What: Welcome Party. There will be plenty of food and beverages, all complimentary for attendees.
Shuttle service will be provided to and from this event. People who would like to go there by the shuttle service should meet at PolyU JCA Auditorium area at 6:00 p.m. (18:00) to be escorted to the shuttles for transport to the venue.
Wear: Let's say "smart casual" recommended :) (but obviously we'll let you in even if you're wearing shorts and flip flops!) Please bring your conference badge.
This page was last edited on 8 August 2013, at 04:24.


text:
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UIC hosts a free, exclusive back-to-school concert just for students each fall called Spark in the Park. Past headliners include J. Cole, Kid Cudi, Lupe Fiasco, Childish Gambino, Santigold, Kendrick Lamar, twenty one pilots and, most recently, Young Thug.
"It's great to see so many UIC students together and enthusiastic about something. Seeing everyone so passionate made me extremely happy to be part of Spark."
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UIC offers plenty of great entertainment opportunities right on campus. The Credit Union 1 Arena hosts concerts, athletic events, festivals and cultural events. It's also home to the UIC men's and women's basketball teams, Chicago Eagles indoor football team, Windy City Rollers Roller Derby and 8 Count Boxing. The UIC Forum hosts a variety of events, from lectures and performances to galas and conventions.
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text:
Q: strictBindCallApply not playing nicely with generic argument Consider the following (admittedly contrived) code snippet:
export function test<T>(this: { property: T }) {
  return this.property;
}

class MyClass {
  property: '';
  constructor() {
    const r = test.call(this);
  }
}

You will note that the type of r is unknown.
Does anyone know if this is a shortcoming of the strictBindCallApply setting or if I am doing something wrong?

A: It seems you've run into an actual problem with strictCallApply.
As far as I can see, it matches up with the Caveats section from this feature's announcement:

Caveats
[...]
Additionally, another caveat of this new functionality is that due to certain limitations, bind, call, and apply can't yet fully model generic functions or functions that have overloads. When using these methods on a generic function, type parameters will be substituted with the empty object type ({}), and when used on a function with overloads, only the last overload will ever be modeled.

The link from the announcement leads to a comment by mattmccutchen from 12 Oct 2018 on the pull request for the feature that demonstrates the problem the following way:

It looks like the new feature doesn't work well for generic or overloaded functions. Silly example:
function foo<T>(name: string, arg: T): T {
    console.log(name);
    return arg;
}

// Type of `fooResult` is `{}`. :(
let fooResult = foo.bind(undefined, "Matt")("TypeScript");

function bar(name: string, arg: number): number;
function bar(name: string, arg: string): string;
function bar(name: string, arg: string | number) {
    console.log(name);
    return (typeof arg === "number") ? arg + 1 : arg + "1";
}

// Error: Argument of type '5' is not assignable to parameter of type 'string'.
let barResult = bar.bind(undefined, "Matt")(5);

And here it is a Playground link
Currently in version 3.9.2 fooResult is determined to be unknown. This matches up with what you are seeing. I cannot currently find where that was changed but it is was changed in a later version.


Our faith is based on the Oneness of Allah, or 'God' in Arabic. Intrinsic to this foundation is the belief in the absolute justice of God and the religion He has chosen for us. Shia Muslims then believe in all the divinely chosen prophets and messengers, may God's blessings be upon them all, as the conveyors of God's message on earth and His immaculate representatives. From among them we believe that Prophet Muhammad is the seal of the prophets and the most revered of God's creation and his progeny, the Imams or divinely-chosen guides, are the continued beacons of God's guidance on earth. Finally, we believe in the Day of Reckoning when each person will have to account for his or her actions and receive God's judgement. Our faith and religion stress the importance of human dignity and encourage personal advancement, not only for the improvement of each person's physical, emotional and spiritual status but also to improve the condition of our communities through engagement with all citizens and charitable contributions. We hold strongly to our identities as American Shia Muslims and at the same time seek dialogue and promotion of tolerance and understanding between all groups..


Ten hours each day, six days per week (or more), 48-50 weeks per year, 40 years of a career in the kitchen. Each professional cook or chef will likely spend at least 120,000 hours on his or her feet during the course of his or her career. If you were to spend this much time in your car the odometer would read 4.8 million miles. Ouch!
I didn't really notice anything until I hit my mid-fifties. As a chef I had always looked at my work week as one continuous day of standing, walking, lifting, bending and turning at odd angles when I would move things in and out of an oven, toss vegetables in a sauté pan or reach to grab a pot from an overhead hanger. No big deal. Then things started to change, time was taking it's toll. It started with sore feet at the end of a day – I would begin dreaming about that soak in Johnson's Foot Soap the last two hours at work and would walk through the door at home and head right for the hot water. I tried different shoes: some with heals, some without. Some with steel toes and some with extra cushioned soles. I bought expensive Birkenstocks and shoes designed just for kitchens. I invested heavily in Dr. Sholls inserts, tried clogs and even a pair of Doc Martins. My feet hurt!
The interesting thing about the human anatomy and its interconnectivity is that every part of your body seems to carry on a conversation and at some point all parts agree. The feet are connected to the ankles (my ankles began to hurt), the ankles are connected to the knees (I started to have knee problems), the knees lead into the back (this irritated an old back problem) and the back, knees, ankles and feet had a serious conversation with my head causing frequent headaches. At this point many would simply write it off as "getting old", but my situation was really not unique at all and not so much related to age as it was the abuse caused by too much hard time on my feet.
Talk with any chef and they will likely complain about the same problems. It is not age specific, in fact many young cooks and chefs suffer from the same physical pain associated with not taking proper care of their feet. There are many aches and pains that human beings endure but issues associated with what keeps us upright can be all consuming and debilitating. At some point all that a cook can think about is how much their entire body cries out for relief. Once the anatomical conversation between your feet and the rest of the body begins it is very difficult to change the topic. A cook or chef begins to lack focus, productivity is impacted and the passion that they had for cooking begins to take a back seat to throbbing nerves and aching joints.
Chefs know that their feet are important. They hear the stories from their colleagues, they see the results of poorly cared for bodies in the actions of their co-workers; yet, far too little attention is paid to the root cause. Taking care of your feet is a science and although the business demands might not change, a cook can delay or diminish the impact of foot abuse.
There are even definitive ailments that have been dedicated to our profession. One is even referred to as "chef's foot", or medically called "Hallux Rigidus". This is an ailment that zeros in on your big toe and can be quite painful with throbbing sparks of pain that can at times bring a cook to his or her knees. The cause is foot abuse.
•	BUY GOOD SHOES! Make sure that your shoes fit well, they provide adequate support, they are maintained, and they have that important "give" whether through natural soles or added inserts. If you are at a loss on what to buy then Google: "Top 10 Shoes for Chefs" and you will find details from a variety of shoe companies on eBay. DO NOT WEAR SNEAKERS IN THE KITCHEN – EVER!
•	CHANGE YOUR SHOES! If you are going to be on your feet in the kitchen all day then bring an extra pair of GOOD shoes and change them half way through the day.
•	USE A STEP: When involved in stationary repetitive prep, lift one leg and place your foot on a step or the bottom shelf of a table to relieve some of the stress on feet, knees and back.
•	WEAR WHITE SOCKS! The dye in colored socks will seep into your feet that are receptive since they sweat and the pores are open.
•	SIT WHEN YOU EAT! Far too many cooks (myself included) would never sit down for a staff meal while working. Instead they would eat while standing so as not to lose a moment of prep time. Your entire body will welcome a few moments off of your feet.
•	WALK WHEN NOT AT WORK! Staying active and changing the motion that your work body has become accustomed to will keep you limber.
•	WASH AND SOAK YOUR FEET! This should be part of your daily grooming routine. I do recommend Johnson's Foot Soap.
•	WATCH YOUR POSTURE! Much of the work in a kitchen requires us to bend over ever so slightly to chop, dice and fabricate. This will take a toll on your body. When you walk, force your shoulders back and hold your head high. You might even consider a daily exercise routine or Yoga to keep your body limber.
•	MAKE FRIENDS WITH A CHIROPRACTOR OR MASSEUSE: Sometimes your body needs outside help to keep from calcifying and becoming accustomed to pain as a way of life.
•	LIFT SMART! Bend at the knees, open your mouth and only lift what you are able to handle. When lifting over your head limit the weight to less than 10 pounds.
•	ADJUST TABLE HEIGHT! Depending on the task, different table heights will improve posture and diminish the impact of poor ergonomics on your body. Talk with your HR director about recommended heights.
•	MAINTAIN A HEALTHY WEIGHT! The more weight that you carry; the more stress is placed on your feet, knees and back. Check with your doctor or dietitian for the ideal weigh to match your frame and age.
•	KNOW WHEN TO BACK OFF! Chefs subscribe to this silly notion that they can do anything by themselves. That 10-gallon stockpot full of liquid will weigh 100 pounds or more. Your body is not too fond of lifting weight like this especially when the contents are sloshing around when you walk. GET HELP!
•	CERTAIN PARTS OF THE JOB OF COOK ARE ONLY FOR THE PHYSICALLY YOUNG. At some point in time your responsibilities need to either evolve with less standing time, or it might be a point in your career when you need to do something different for the sake of your physical health.
Back to the opening line in this article: Your Feet are the Most Important Part of a Chef's Body. A person comes to the conclusion that there is nothing more important than your health usually when something goes wrong. Preventative maintenance is the pro-active approach. Know this: without preventative foot maintenance every cook or chef will suffer the consequences at some point.


text:
package net.caseydunham.pirate.hibernate;

import org.hibernate.Hibernate;
import org.hibernate.dialect.Dialect;
import org.hibernate.dialect.function.SQLFunctionTemplate;
import org.hibernate.dialect.function.StandardSQLFunction;
import org.hibernate.dialect.function.VarArgsSQLFunction;

import java.sql.Types;

public class SQLiteDialect extends Dialect {

	public SQLiteDialect() {
		registerColumnType(Types.BIT, "integer");
		registerColumnType(Types.TINYINT, "tinyint");
		registerColumnType(Types.SMALLINT, "smallint");
		registerColumnType(Types.INTEGER, "integer");
		registerColumnType(Types.BIGINT, "bigint");
		registerColumnType(Types.FLOAT, "float");
		registerColumnType(Types.REAL, "real");
		registerColumnType(Types.DOUBLE, "double");
		registerColumnType(Types.NUMERIC, "numeric");
		registerColumnType(Types.DECIMAL, "decimal");
		registerColumnType(Types.CHAR, "char");
		registerColumnType(Types.VARCHAR, "varchar");
		registerColumnType(Types.LONGVARCHAR, "longvarchar");
		registerColumnType(Types.DATE, "date");
		registerColumnType(Types.TIME, "time");
		registerColumnType(Types.TIMESTAMP, "timestamp");
		registerColumnType(Types.BINARY, "blob");
		registerColumnType(Types.VARBINARY, "blob");
		registerColumnType(Types.LONGVARBINARY, "blob");
		registerColumnType(Types.BLOB, "blob");
		registerColumnType(Types.CLOB, "clob");
		registerColumnType(Types.BOOLEAN, "integer");

		registerFunction( "concat", new VarArgsSQLFunction(Hibernate.STRING, "", "||", "") );
		registerFunction( "mod", new SQLFunctionTemplate( Hibernate.INTEGER, "?1 % ?2" ) );
		registerFunction( "substr", new StandardSQLFunction("substr", Hibernate.STRING) );
		registerFunction( "substring", new StandardSQLFunction( "substr", Hibernate.STRING ) );
	}

	public boolean supportsIdentityColumns() {
		return true;
	}

	public boolean hasDataTypeInIdentityColumn() {
		return false;
	}

	public String getIdentityColumnString() {
		return "integer";
	}

	public String getIdentitySelectString() {
		return "select last_insert_rowid()";
	}

	public boolean supportsLimit() {
		return true;
	}

	protected String getLimitString(String query, boolean hasOffset) {
		return new StringBuffer(query.length()+20).
				append(query).
				append(hasOffset ? " limit ? offset ?" : " limit ?").
				toString();
	}

	public boolean supportsTemporaryTables() {
		return true;
	}

	public String getCreateTemporaryTableString() {
		return "create temporary table if not exists";
	}

	public boolean dropTemporaryTableAfterUse() {
		return false;
	}

	public boolean supportsCurrentTimestampSelection() {
		return true;
	}

	public boolean isCurrentTimestampSelectStringCallable() {
		return false;
	}

	public String getCurrentTimestampSelectString() {
		return "select current_timestamp";
	}

	public boolean supportsUnionAll() {
		return true;
	}

	public boolean hasAlterTable() {
		return false;
	}

	public boolean dropConstraints() {
		return false;
	}

	public String getAddColumnString() {
		return "add column";
	}

	public String getForUpdateString() {
		return "";
	}

	public boolean supportsOuterJoinForUpdate() {
		return false;
	}

	public String getDropForeignKeyString() {
		throw new UnsupportedOperationException("No drop foreign key syntax supported by SQLiteDialect");
	}

	public String getAddForeignKeyConstraintString(String constraintName,
	                                               String[] foreignKey, String referencedTable, String[] primaryKey,
	                                               boolean referencesPrimaryKey) {
		throw new UnsupportedOperationException("No add foreign key syntax supported by SQLiteDialect");
	}

	public String getAddPrimaryKeyConstraintString(String constraintName) {
		throw new UnsupportedOperationException("No add primary key syntax supported by SQLiteDialect");
	}

	public boolean supportsIfExistsBeforeTableName() {
		return true;
	}

	public boolean supportsCascadeDelete() {
		return false;
	}

}


text:
Illum er en lille langstrakt øst mod vest ubeboet ø i Helnæs Bugt, sydvest for Fyn. Den er 3,5 km lang og har et areal på 90 ha. Øen består af små sandbakker forbundet ved lave strandenge. Uden færgeforbindelse til fastlandet. Kendt for dyreforsøg med harer.

Kilder / eksterne henvisninger
 Lexopen

Faaborg-Midtfyn Kommunes geografi
Øer i Sydfynske Øhav

redpajama_set_name: RedPajamaWikipedia