text:
Q: passport js and discord js and express blank page searching no error? When i try my url who i put on my dashboard auth of discord:
**url try:**http://localhost:3001/api/v1/auth/discord/
url put in redirects in OAuth2:http://localhost:3001/api/v1/auth/discord/redirect
The result is a blank page and never stop to searching with no result same in postman.
So i give you my code:
app.js
 const express = require('express');
const session = require('express-session');
const cors = require('cors');
const discordRoutes = require('./routes/discord');
const passport = require('passport');
require('./strategies/discord');
/*const mongoose = require('mongoose');
const stuffRoute = require('./routes/stuff');
const userRoutes = require('./routes/user');
*/

const app = express();
/*
mongoose
  .connect(
    'mongodb+srv://XOhaatmanOX:HQgI7581x1kLrRa1@cluster0.txijgym.mongodb.net/?retryWrites=true&w=majority',
    { useNewUrlParser: true, useUnifiedTopology: true }
  )
  .then(() => console.log('Connexion à MongoDB réussie !'))
  .catch(() => console.log('Connexion à MongoDB échouée !'));
*/
/*intercepte toutes les requetes en json*/

app.use(express.json());

/*permet de communiquer entre deux serveurs et d utiliser des requetes*/
app.use(cors());

app.use((req, res, next) => {
  res.setHeader('Access-Control-Allow-Origin', '*');
  res.setHeader(
    'Access-Control-Allow-Headers',
    'Origin, X-Requested-With, Content, Accept, Content-Type, Authorization'
  );
  res.setHeader(
    'Access-Control-Allow-Methods',
    'GET, POST, PUT, DELETE, PATCH, OPTIONS'
  );
  next();
});

app.use(function (req, res, next) {
  console.log(`${req.method}:${req.url}`);
  next;
});

app.use(passport.initialize());
app.use(passport.session());
/*pour le debut de url et eviter la repetition dans le controllers*/
/*
app.use((req, res) => {
  res.json({ message: 'Votre requête a bien été reçue !' });
});
*/

app.use('/api/v1/auth', discordRoutes);
/*
app.use('/');*/
module.exports = app;

file strategies/discord.js
require('dotenv').config();
const passport = require('passport');
const { Strategy } = require('passport-discord');

const token = process.env.BOT_TOKEN;
const client = process.env.CLIENT_TOKEN;
const urlCallback =
  'http://localhost:3000/api/v1/auth/discord/redirect';

passport.use(
  new Strategy(
    {
      clientID: client,
      clientSecret: token,
      callbackURL:
        'http://localhost:3000/api/v1/auth/discord/redirect',
      scope: ['identify'],
    },
    async (accessToken, refreshToken, profile, done) => {
      console.log(accessToken, refresh);
      console.log(profile);
    }
  )
);

file routes/discord.js
const express = require('express');
const passport = require('passport');
const discordCtrl = require('../controlers/discord');

const router = express.Router();

router.post(
  'login',
  passport.authenticate('local'),
  (req, res) => {
    console.log('logged in');
    request.send(200);
  }
);
router.get(
  '/discord',
  passport.authenticate('discord'),
  discordCtrl.authDiscord
);

router.get(
  '/discord/redirect',
  passport.authenticate('discord'),
  discordCtrl.redirect
);

module.exports = router;

file controlers/discord.js
exports.authDiscord = (req, res, next) => {
  res.send(200);
};

exports.redirect = (req, res, next) => {
  res.send(200);
};

my link redirect on OAuth:

retour console when i go to url try:

I really dont know why my page not appear when i try the url
I have no error in the console of the web page
I thank you by advance for any help you give me ty


The esports business is on track to be a billion dollar industry, with millions of participants and viewers, but industry leaders have called for more partnerships and government investment.
With esports growing fast, there are opportunities for broadcasters to get involved, the head of games trade body Ukie Dr Jo Twist tells IBC365.
Experts at the cutting edge of esports explore opportunity within the market, including content evolution and brand partnerships, whilst keeping a close eye on governance and regulation.
Esports is pioneering workflows that could be picked up by mainstream sports coverage, and with rising interest and growing prize pots, the influence of esports looks set to increase.
Drones are not only smaller than Formula 1 cars, they're quicker too. Aurora Media Worldwide's coverage of the DR1 drone-racing league has given the production team the chance to help shape the sport from the ground up.
IBC2018: Advertisers as well as TV and the sports production industry should wake up to the huge potential of eSports says MTGx CEO Arnd Benninghoff.


text:
Le MV Polar Princess est un navire océanographique et bâtiment hydrographique propriété de la  à Bergen.

Histoire
Le navire était auparavant exploité parGeophysical Service Incorporated avec le navire de surveillance MV Polar Prince, désormais déclassé.

Voir aussi

Note et référence

Articles connexes
 RV Kronprins Haakon
 R.V. Farley Mowat (navire)

Liens externes
 MV Polar Princess - Caractéristiques techniques

Nom de bateau
Navire construit en Norvège
Bateau norvégien
Bateau lancé en 1985
Bateau océanographique norvégien

redpajama_set_name: RedPajamaWikipedia


text:
emh group wins top Leicester business award
"We are deeply, deeply committed to offering apprenticeship opportunities for people who can't get jobs otherwise... and to get some recognition for it is fantastic."
Chan Kataria, emh group Chief Executive
At the fourth annual Leicester Mercury Business Awards, we were delighted to be named Apprentice Employer of the Year. The winners, across a range of catogories, were announced at a black tie-ceremony held at the Platinum Suite in Leicester hosted by Perrier Award-winning comedian Dominic Holland and Olympic badminton silver medallist turned motivational speaker Gail Emms MBE.
We would like to thank Leicester College for sponsoring the award, and to congratulate fellow nominees across all categories.
The following article appeared in the Leicester Mercury Business Awards supplement, published on 26 April:
Social housing provider emh group is committed to training young people, and in 2012 set up an academy to provide training and future job opportunities for its up-and-coming talent.
Over the past eighteen months, the academy has increased its prospectus to include pre-apprenticeship traineeships and an undergraduate scheme to complement its apprenticeship programme.
The company, via its academy, has continued to broaden the training it offers.
As well as continuing their studies and work experience, third year apprentices also mentor the new intake, acting as role models while developing their own management and leadership skills.
The students have also taken their skills out into the wider community, running workshops at local schools and colleges on CV writing and interviewing skills.
Last year, emh group was asked to join the National Apprenticeship Ambassadors Network, and was also an ambassador to the European Apprenticeship Alliance.
The group also recently played host to three young people taking part in world-class digital traineeships with the BBC, helping to equip them for future careers in media and broadcasting technology.
The emh group academy is committed to empowering young adults to become the best that they can be, and has provided the organisation with staff that have become highly respected and valued co-workers.
Chan Kataria, Chief Executive of emh group, said he was "ecstatic" at winning the Apprentice Employer of the Year award.
He said: "I think his is the best year we could have had. We are deeply, deeply committed to offering apprenticeship opportunities for people who can't get jobs otherwise. This is our main business and to get some recognition for it is fantastic."

redpajama_set_name: RedPajamaCommonCrawl


i9living - to be free of pain, disease or discomfort, to feel younger or more energized.
It is water encoded with several thousands of carefully selected sets of information (positive vibrations), such as pranas, mantras, music, thoughts, prayers, light, numbers, colours etc., all supporting one another and working in complete harmony.
How can informed water be better than regular water?
Modern water treatment, distribution systems and pollution cause water to become de-structured (dead), thus losing its natural vitality, self-cleansing and antibacterial properties. De-structured water molecules accumulate in larger clusters, making it difficult to be absorbed by living organisms. This in turn forces the body to use its own energy reserves in order to re-structure these enlarged molecule clusters into a form suitable for absorption and all bodily functions. The process of informing helps to return the water's structure back to its natural (living) state.
How does informed water influence the body?
Through stress, poor nutrition and pollution (amongst many factors) the water in our bodies becomes de-structured (loses its vitality and self-cleansing and antibacterial properties). This means the body's immune system must repair such damage by using its own energy reserves. This often leaves us tired and prone to illness. The process of informing helps to return the water's structure back to its natural (living) state. Drinking informed water helps our bodies renew their energy reserves, thus making us feel revitalised and more energetic.
What kind of water can I put in the bottle?
Simply add normal drinking water from the tap or bottled water.
Can I put other liquids in the bottle and what effect will it have on them?
Yes, other liquids can also be put in the bottle. Adding other liquids simply means the water content in any such liquids will become informed. The taste of beverages with a high alcohol content and/or other popular drinks, such as fizzy beverages, coffee, tea etc., may change.
How long should the water be in the bottle to become informed?
The process of informing takes place instantly, while extensive testing shows minor beneficial increases continuing for some 3 hours.
How long will the i9 informed bottle influence the quality of water it contains?
The i9 informed water bottle comes with a TP tag with lifetime influence on water and its positive effects.
Will an informed bottle improve my physical and mental performance?
Informed (structured) water helps the body regain its natural balance with nature, thus helping to improve physical and mental abilities.
How long can I keep water in the i9 bottle before it becomes undrinkable?
No standing water is good for long, hence we recommend regular refills. Rinse the bottle with running water whenever refilling.
If I leave the cap on the i9 bottle open, will that influence the quality of the drinking water?
No. The cap can be left open or closed. Keeping the cap closed may help protect the water content from external pollution.
Sometimes when pouring water in to an i9 bottle I see bubbles appearing at the side of the glass. Why is this?
This is a natural occurrence when oxygen is present in the water. Pouring water in to an i9 informed water bottle may increase the oxygen content, thus increasing the presence of bubbles. Like any bubbles, the air rises to the top of the water and goes into the air. Keeping the bottle cap open may clear the bubbles faster.
Sometimes when pouring water from the tap I notice that the water is cloudy. Why is this?
The cloudiness is often caused by water in the pipes being under a bit more pressure than the water in the glass, but is more likely due to tiny air bubbles in the water. This occurrence is perfectly normal and any cloudiness should clear up after a few seconds.
What happens to the water if I pour it into a normal glass or bottle?
Once water is informed it will keep its natural molecular structure. Extensive testing demonstrates water kept in an i9 bottle continues to experience minor beneficial increases for some 3 hours. Putting water in a plastic or aluminium bottle may cause it to lose its natural molecular structure faster.
What happens if the bottle is exposed to magnetism, electrical currents, mobile phone radiation and the like?
According to our tests, these disturbances have no effect on the coding, which neutralizes all negative influences by constantly interacting with the contents of the bottle. Even being scanned by a red laser at the check-out counter of a store does not damage the quality of the water. The encoding neutralizes the negative impact of the laser, which would inhibit the energetic value of water and food in regular containers.
Is there any other material that would be more energy-potent than the informed tag, affecting its function?
To date we have not found a source more energy-potent that would have a negative effect on the coding of the informed tag.
Can a bottle be stored in a dark place?
Based on our experiments, the water retains its enhanced qualities even when stored in darkness, for example, in a refrigerator.
Will it remove heavy metals? Does changing the structure of the water affect the "disintegration" of molecules in heavy metals?
With metals dissolved in water there are no molecules, but rather ions, largely positively-charged cations, which are stable, so we cannot talk about their disintegration. Heavy metals, therefore, are not removed.
What is Poznik TP (Technology Poznik)?
Poznik TP (Technology Poznik) is a combination of several scientific processes, capable of influencing the networks of joined up molecules in various matter (water, glass, plastic, metal etc.) by means of information or code.
What is an informed tag?
An informed tag is a self-adhesive tag (sticker), capable of carrying thousands of sets of carefully encoded information.
Is there any scientific proof that i9 informed products really work?
i9 products and information encoding principles have been subjected to numerous tests by recognised international scientists who employed credible testing methods demonstrating the concept really works. Furthermore, the technology behind i9® informed products is backed by 30 years of extensive research & innovation and has been globally awarded. For more information turn to section i9 Informed technology (TP).
What information is stored on the informed tag?
The informed tag is produced at the Poznik laboratory, and is informed in compliance with Technology Poznik. Hundreds of thousands of pieces of information are transferred in the informing process. The information, a sum of universal and some purpose-built pieces of information, cleanses water of the negative influences from the surroundings, while also removing negative effects from all the remaining pharmaceutical compounds in the water.
Were the influences of informed water on health ever analyzed?
A comparative analysis of the energy state of water in a regular bottle and an i9 bottle was carried out by the Berlin Institute of Electrophotonics, which also issued a certificate for the i9 bottle. Photon emission in the i9 bottle was 6-7% higher than in a regular bottle, which means higher energy in the i9 water. A detailed analysis was conducted on how drinking regular vs. informed water affects the human bio-field. The results demonstrate nearly 100% better results when drinking i9 water.
Where can I buy i9 products?
i9 products can be bought directly from official retailers which you can found on page Where to buy or directly on website i9bottle shop.
What guarantee do I get when buying i9 informed products?
i9 offers a 30-day money back guarantee and a lifetime influence of informed tags.
How do I know that I'm buying an original i9 product?
Please only purchase from the i9 official website or authorised distributors, details of which are listed on our website under Where to buy.
How to use the i9 bottle?
Simply fill the i9 bottle with tap water or bottled water. Wait for 3 minutes and enjoy naturally re-structured water.
How to clean a i9 bottle?
For best results please clean the inside of the i9 bottle with diluted white (alcohol) vinegar, which can be purchased at any general food store. Pour approx. 50 ml of diluted vinegar into the bottle and leave standing for 10 minutes, then rinse well with clean water.
Clean the outer surface of the i9 bottle using only clean water, ensuring never to put pressure directly on the tag. Do not clean using liquids containing alcohol or other abrasive solvents, which could damage or detach the tag from the bottle.
Whenever using the i9 bottle for mixing protein shakes, smoothies or other similar drinks, which tend to leave more stubborn stains on the glass, we recommend cleaning your bottle with a special brush, which can be purchased at our on-line store. WARNING! DO NOT use metal brushes to clean the i9 bottle, as this may damage the surface of the bottle and void your guarantee.
After cleaning your i9 bottle with the brush, the brush itself must also be carefully cleaned, especially as particles of food can get stuck between the bristles, thus causing bacterial growth over time.
Do not wash the i9 bottle in a dishwasher, as this may damage the informed tag and the information contained on it.
How to clean a bottle brush?
Soak the brush in hot water diluted with dishwasher liquid or use diluted white (alcohol) vinegar as a natural cleanser and disinfectant. Soak for at least 30 minutes.
Scrape food particles from between the bristles and rinse periodically under running warm water to remove all particles between the bristles.
Can the informed tag on the bottle get damaged?
Yes. The informed tag can get damaged if exposed to extensive knocks, pressure or rubbing.
Will damage to the bottle or informed tag void my guarantee?
Yes. Breaking or seriously damaging the bottle will void the product guarantee. Removing, staining or damaging the informed tag or the number codes contained on the tag, will void the product guarantee. Damaged tags may no longer retain water-restructuring properties.


In its eighth week on Billboard's country albums chart, Luke Bryan's Crash My Party rebounds to the No. 1 spot while Jason Aldean's "Night Train" settles in for its second week atop the country airplay list.
Alas, there aren't many albums (just two) or songs (only three) making their first chart appearances.
Longtime chart champ Alan Jackson twangs in at No. 3 with The Bluegrass Album on first-week sales of 21,768 copies, according to Nielsen SoundScan's count.
Jackson's fellow Georgian, Bryan, has so far sold 983,252 units of Crash My Party.
Arriving at No. 52 is Neal McCoy's Pride: A Tribute to Charley Pride. The legendary Pride, a member of the Country Music Hall of Fame, gave McCoy his first big break by letting him open shows for him. Both men have racked up reputations as consummate entertainers.
The new songs are Gary Allan's "It Ain't the Whiskey" (bowing at No. 56), Jerrod Niemann's "Drink to That All Night" (No. 59) and Brett Eldredge's "Beat of the Music" (No. 60).
There's a pronounced tip toward drinking songs — always a country standby — in this week's songs chart. Besides the new alcoholic arrivals from Allan and Niemann, we also have Josh Thompson's "Cold Beer With Your Name on It" (No. 46) and Eli Young Band's "Drunk Last Night" (No. 20).
Keith Urban and Miranda Lambert's fast-rising "We Were Us" jumps from No. 16 to No. 14 in just its fourth week out.
The No. 2, No. 4 and No. 5 albums, in that order, are Justin Moore's Off the Beaten Path (last week's No. 1), Keith Urban's Fuse and Chris Young's A.M.
Time now for a toast. It's your call as to what.


text:
Montoya strike soothes Colombia's pain
Melissa Ortiz could barely put her emotions into words when, ten days before Colombia's opening match at the FIFA Women's World Cup Canada 2015™, she tore her Achilles tendon. A low point in the defender's career, the injury setback ruled her out of the competition and had her team-mates on the verge of tears.
The smiles were back on Colombian faces on Tuesday, however, when Daniela Montoya's stunning long-range strike gave Las Cafeteras a valuable point against Mexico in their tournament debut, a goal that was also their first in a FIFA Women's World Cup match.
"I still haven't come down. I'm buzzing," the goalscorer exclaimed to FIFA.com after helping Colombia stave off a sixth defeat to the Mexicans in seven matches. "As soon as it went in I started thinking about the team. The joy you feel as a team is more intense than your personal emotions."
Sparing a thought for the stricken Ortiz, midfielder Montoya added: "We all got together with Melissa before the game. She told us how proud she was of us, and it was very important for us to show her shirt to everyone when we celebrated the goal."
Colombia's team spirit helped them get through a tough assignment against the Mexicans. Trailing by a goal at the break, the South Americans were a side transformed in the second half, throwing themselves into every challenge in an effort to turn the match around.
As Montoya explained, there was a very good reason for their increased intensity after the restart: "Thinking of our friend gave us an extra boost."
Relief all round Colombia's hero of the day also had her family urging her on from afar: "They were all watching on TV. I bet the tears were flowing. My sister made the trip here, and it made me happy to think that she was there in the stands."
Understandably anxious to get back on the squad bus and share her thoughts with Ortiz, Montoya and her team-mates were in jubilant mood, and not without good reason. Having been defied time and again by Mexico keeper Cecilia Santiago, they finally earned their reward with just eight minutes remaining.
Coach Fabian Taborda was every bit as excited as his players, not least because Tuesday's draw was a welcome change from his usual experiences against El Tri.
"I was feeling pretty low when they opened the scoring because I know how difficult it is to score against them," he acknowledged afterwards.
Thankfully for him, Montoya had not read the script. Buoyed by her late equaliser, she believes Las Cafeteras have more to offer and can build on their valuable point.
"We have it in us to produce another good performance against France in our next match," she explained. "We are very well prepared and the spirit in the team is fantastic."
That meeting with the French comes on Saturday. Asked if she is envisaging another memorable strike against the Group F favourites, the smiling Montoya said: "I don't get many goals, but when I do they always come in big games."
In the wake of Ortiz' untimely injury, every match has become a big one for the intrepid Colombians.


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A bibliophile's dream. When you first enter you experience a Wizard of Oz moment: from black and white to technicolor. The most beautiful book store in South Florida. William, the owner, is very easy to like. He is unassuming and yet, he is a walking encyclopaedia. And, oh, the books! A treasure trove.


Sometimes you just need a good smack upside the head! I don't think there is an age limit when this option ends.
For me, one such time was while I was on internship as I was preparing to become a pastor. Every spring before my seminary sent out students to begin internship later that summer they would gather the students together and give them a handbook of requirements. This handbook placed in my hands was a very dangerous thing. I now knew what I had to do and when I had to have it done and surely it would help me coast through my year of internship.
Hmm…what a great question. I had learned how to do, but I had just barely scraped the surface of what it meant to be. It was in that little question that I was opened up to a whole new experience.
This morning in our gospel lesson, we have two stories that are stacked upon each other. They are more connected than one may think at first glance. First, they are both stories of healing. Second, the people that are asking for the healing are not the ones that need the healing. The Syrophoenician woman asks for her daughter and the deaf man's friends ask Jesus that he be healed. They are both outsiders. The Syrophoenician woman is a Gentile and we can't say if the deaf man was, but he definitely was on the outside looking in as someone with a disability. In a culture that relies on oral tradition and few people being literate, not being able to hear or speak puts you at a major disadvantage.
What is Jesus supposed to do with these two that come to him seeking restoration and healing? The conversation that occurs between Jesus and the Syrophoenician woman is one that does not seem to highlight Jesus' people skills very well. He is combative and the love that we have got to know Jesus through seems to be lacking. You could say that he even comes off as a jerk. We are left wondering what must be going on in his mind. Maybe he is tired and just needs to take a sabbath. Maybe he needs to get away and pray.
It is easy to get stuck in a rut and keep on doing what has always been done. When we do this, it is not uncommon to react negatively when we are challenged. When things do not go the way that we expect them.
To live in our own insular lives blocks others out that are different from us. The outsiders that we hear of in the gospels. The outsiders that usually get welcomed to have a seat at the table with Jesus to break bread and join in conversation. When we do this, we also close ourselves off to the possibilities that lay before us in the kingdom of God. The kingdom of God that is unfolding before our very eyes. When we fail to welcome the outsider as Jesus does, we close ourselves off from the Spirit acting and moving in our lives to show us new ways to encounter Christ.
We first hear the promise in our reading from Isaiah this morning.
Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; then the lame shall leap like a deer, and the tongue of the speechless sing for joy (31:6).
There is one word that Jesus speaks this week that changes everything!
It is in Jesus' natural tongue and it is, "Ephphatha!" Fortunately, for those of us that do not know Aramaic, it is translated for us within the text, "Be opened!" It is in this word that Jesus heals the deaf man so that he can hear once again and speak so that people can understand him. The man that was deaf and could not speak was now opened to the world around him. His ears were opened to hear the sounds all around him and his vocal cords were made alive so that he was able to fully communicate with friends and family.
When Jesus speaks "Ephphatha" to the deaf man, it is also reflective of the previous scene when he is approached by the Syrophoenician woman. In this encounter, it is Jesus that is opened up! His way of thinking and the way that he views the woman. While his words first come across as hard to hear, even hard to imagine they are coming from Jesus, the woman provides him with the smack upside the head that he seems to need at that moment. She opens him up to even healing Gentiles, and expanding his ministry to all of God's creation, beyond the people of Israel. It is in her words that Jesus ears are opened and his compassion for others is expanded.
The call of Jesus for the deaf man's ears to be opened is a call that speaks to us today. As we close ourselves off from others and stick to the things that need to be done, how are we being opened to encounter Christ and the Spirit that leads us?
That smack upside the head that I received in seminary was enough for me to be opened to more and to learn how to be. Of course, I do slip back into the doing probably more often than I would like, but the Spirit is powerful and pulls me back into being.
How have your eyes, ears, hearts, and hands been opened to the Spirit working in your life? How are we as a community opened up to serving one another and being available in times of need? I believe we have listened to God calling us to be open through many efforts as a community, including the Food Pantry at St. Augustine's, the Good Samaritan Fund, and the Backpack Blessings program. We have also worked together for Kids Against Hunger that provides food not just locally, but throughout the world.
It is in these many ministries that we are open to the Spirit. Our denominations are called to be open as well, which is reflective in some of our taglines. The ELCA is called to serve with open hands as we realize it is God's Work. Our Hands. The UCC encourages us to be open to hearing the Spirit guide us as we are reminded that God is Still Speaking. And the United Methodist Church could not be clearer as their tagline is Open Hearts. Open Minds. Open Doors.
To witness God working in the Richmond Community is wonderful and when we are able to come together to worship and serve, the love of Christ is multiplied, and we are able to expand our voices and welcome people in to be open to a movement of the Spirit that changes lives. Together, we come to the cross and give our thanks to God for the love that was poured out for us and all of humanity through Jesus and the saving grace that we find in the waters of baptism and the meal that is served at the Lord's table.
Let us pray. God of Community, you have knitted us together as sisters and brothers in Christ. May we walk with one another as you open up our ears, eyes, hearts, and hands to serve our neighbors and learn to love the stranger. Amen.
Nature has both peaceful and destructive tendencies. It can be peaceful after a fresh snow or spring rain shower. The spring brings new flowers and babies of all kinds. However, the power of nature can destroy and changes lives forever. We witness this in the destructive power of hurricane force winds and floods that wipe out neighborhoods and communities.
These same winds blow through our times of uncertainty and desperation. Uncertainty about that job that we may be waiting to hear about. Uncertainty about the diagnoses from the doctor that we are awaiting. Uncertainty about what the future may bring for our children and grandchildren. A wind that swirls around our desperation and longing for a sign of hope that may bring peace and understanding.
These winds blow through our lives where there is darkness and death. In the darkness we tend to blame and point fingers instead of being present to the wind that brings fresh air. In the darkness it is difficult to see the light when we are sulking and throwing our own personal pity party. However, the wind is ever present, blowing this way and that.
The wind blows through our nation and world where it seems at times we have come to an impasse. It appears at times that we are more split than ever. Many languages are being spoken and it appears that no one can understand the other. The Republicans and Democrats are speaking a different language. People of color and the white majority are speaking a different language. Men and women are speaking a different language. The rich and the poor are speaking a different language. Yet, the wind continues to blow.
The whole creation has been groaning in labor pains! There is a bit of reassurance that comes in this statement from Paul.
We tend to do a lot of groaning of our own when things do not go as expected. God's creation is an amazing thing that never stops growing. Physically and inwardly. The Hebrew Bible is nothing but stories of creation and humanity groaning as they find their way. Every turn that is taken brings something new and exciting. There are signs of God working in and among the people of Israel and the wind never stops blowing.
The apostles are experiencing their first Pentecost after Jesus' death and resurrection. There are already numerous crowds gathered in the city because Pentecost was a festival day. A day in which the Jewish people celebrated the Feast of Weeks, or it could also be found to be called the Feast of the First Fruits, or the Feast of Harvest.
It does not take long for confusion to break out as the wind rushes through the apostles gathering and in response they are found to be speaking the languages of their ancestors. There is a stir of suspicion among those that have ran to examine the noise. There confusion is wrapped up in what is happening among Jesus' apostles, for surely, they are drunk. Peter reassures them that they are not.
This is the same wind that blew through creation at the very beginning. We find this wind in Genesis in the creation story and we find it throughout the lives of the Israelites and their ancestral stories. The wind that comes through the gathering of the apostles is the wind that breathed life into creation. It is the wind that blew through the Garden of Eden as Adam and Eve walked among the flora and fauna. It is the breath of life that was in every animal that entered the ark. It is the same wind that separated the waters of the Red Sea so that the Israelites could get safely to the other side and escape the Egyptians. It is the same Spirit that came upon David and made him king of the Israelites.
This breath of life, this Ruach in the Hebrew language, is a powerful word. It connects the Spirit of God to the breath and life of all creation. That breath of life is in the wind that blows through the apostles on this first Pentecost after Jesus has died, was raised, and ascended into the heavens. This is the Spirit that Jesus promised to them. A Spirit that will guide them from this day forward. The Holy Spirit that is one with him and his Father.
This breath of life, this Ruach, has never stopped moving and working its way into all the nooks and crannies of creation. It brings life to the dead and fills us with hope. This breath of life is the Holy Spirit that is among us from the very beginning of our existence to direct and guide us.
Where is the Spirit guiding you in your life? Today in this present moment. Tomorrow as you go back to work. In the life of your friends and family.
Where is the Spirit guiding Trinity Lutheran Church as a congregation? Being reminded of the life of the past as we move into a new future where church is not seen as essential as it once was. Are we willing to let the Spirit guide us into some new and exciting ministries? Are we willing to fall flat on our faces, only to get back up with the help of the Holy Spirit to try something new? The Spirit has called us all together to worship and praise God. The Holy Spirit also calls us to go out into the world to proclaim the good news.
The Spirit, the mighty wind that blows through our lives, sometimes like the force of a hurricane, shapes us and prepares us to proclaim the good news of Jesus Christ. How can we best share that good news with our friends and neighbors in Richmond and the surrounding area?
Have you ever wondered what it would be like living in a different time and place? Perhaps thinking that you may get away from some of the terror and fear we experience today. In reality though, the sin that occurs today is no greater than the sin that has occurred throughout the history of the world.
Imagine what it would be like living in Germany back in 1529 when Martin Luther published the Small catechism. There was tyranny and discomfort then, just as there is today around the world. We would have had little clue of what was happening within the church because we would not have known Latin. We may have a real basic understanding, but that may even be a stretch. This is what Martin Luther encountered as he visited churches throughout the country. The thing is, it just was not the lay people that had no clue, it was many of the priests and pastors as well. Out of these observations, a desire built within him to teach the faith to the lay people as well as the teachers themselves. The Small Catechism was published to be used in the house for both parents to learn from and to teach their children. The Large Catechism, which goes into greater depth on each chief part, was published to teach pastors.
As we heard last week, the Ten commandments as Moses presents them from God are what points to our sin in the world. As our confession points out, we are captive to sin and cannot free ourselves. The law points to our sin and the gospel of Jesus Christ is what saves us.
It is in this that we confess our faith. This faith is confessed in a creed that is over eighteen hundred years old. The Apostles Creed as we know it today was first put together in Rome around the year 150. At that time, it was known as the "symbol of faith," and would be mostly used at the time of baptisms. The Nicene Creed as we recite it was established in the year 325 to help combat heresies that were occurring throughout the church.
Our creeds are the confession of our faith and regardless of which one we speak on Sunday, we join with our sisters and brothers around the world that confess the same faith. This community of believers is what constitutes the Christian church in the world today. The creeds are divided into three parts. Sound a little familiar? Possibly like the Trinity!
In the first article, we declare our faith in God the creator. A God that has made the heaven and the earth. A God that is still creating. In Luther's response to the first article in the Large Catechism, he writes, "This article would humble and terrify us all, if we believed it!" The realization that we as human beings, are the creatures, and not the creators comes with quite a burden. The spirit-filled grace that God has bestowed upon us is a wonderful and terrifying thing when we take into account the ways that we have harmed creation. In this first article, we should be compelled to care for creation as it has been gifted to us.
Not only has God gifted to us once, God continues to gift us the things that we need on a daily basis. From the Small Catechism, "God daily and abundantly provides shoes and clothing, food and drink, house and farm, spouse and children, fields, livestock, and all property." God gives freely without any merit or worthiness of our own! Everything that we have comes from the creator God.
While the liturgy of baptism is familiar to many of us, "I baptize you in the name of the Father, the Son, and the Holy Spirit," Luther turns the order around. We would never come to know God, the Father, if not for Jesus Christ. We could not know Christ if it wasn't for the Holy Spirit. It is the Holy Spirit that leads us to Christ in the first place and it is through Christ that we come to know the Father. While the Holy Spirit is the one part of the Trinity that we seem to talk about least in the Lutheran church, it is the one that leads us to our faith. "I believe that I cannot believe." Our faith is rooted in the work of the Holy Spirit.
In the creeds, we confess the faith that was given to us by the Holy Spirit. Without it, the words of John's gospel would be meaningless. "For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life. Indeed, God did not send the Son into the world to condemn the world, but in order that the world might be saved through him." Amen.


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Neuillytraktaten eller Neuilly-sur-Seine traktaten () krævede, at Bulgarien skulle afstå forskellige territorier, efter at Bulgarien havde været en af centralmagterne der blev besejret i 1. Verdenskrig. Traktaten blev underskrevet den 27. november 1919 i Neuilly-sur-Seine i Frankrig.

Traktaten krævede at Bulgarien:

 skulle afstå det vestlige Thrakien til ententen (som tildelte det til Grækenland på San Remo-konferencen) og derved afskar Bulgariens direkte adgang til Det Ægæiske Hav.
 at underskrive en konvention om befolkningsudveksling med Grækenland.
 at de skulle afstå et yderligere areal på 2.563 km2 på dens vestgrænse til Kongeriget Jugoslavien (senere Jugoslavien).
 at returnere Dobrogea, som i henhold til Bukarest-traktaten delvist blev afstået til Bulgarien og delvist til centralmagterne (som senere, den 25. september 1918, overførte området til Bulgarien), til Rumænien, og dermed genoprette grænsen fastsat af traktaten af Bukarest (1913).
 at reducere sin hær til 20.000 mand.
 at betale erstatning på 100 millioner pund.
 at anerkende eksistensen af Kongeriget Jugoslavien.

Underskrivelsesceremonien blev afholdt i Neuillys rådhus (hôtel de ville).

I Bulgarien er resultaterne af traktaten populært kendt som den anden nationale katastrofe. Bulgarien genvandt efterfølgende Syddobruja som følge af Craiova-traktaten. Under Anden Verdenskrig genbesatte de, sammen med Nazityskland, midlertidigt de fleste af de andre områder, der var afstået under traktaten.

Territorier afstået til Kongeriget Jugoslavien
Fire mindre regioner (historiografisk omtalt af bulgarerne som De Vestlige områder) havde været en del af Bulgarien fra dets begyndelse som et fyrstedømme i 1878 (bortset fra regionen omkring Strumitsa, som blev en del af Bulgarien i 1912). Bulgarien blev internationalt anerkendt som et uafhængigt land i 1908 og kontrollerede disse områder indtil 1919, hvor de blev afstået til Kongeriget Jugoslavien, dels som en kompensation for bulgarske troppers besættelse af den sydlige og østlige del af Serbien mellem 1915 og 1918, og dels motiveret af strategiske årsager. Den gamle politiske grænse mellem Bulgarien og Serbien fulgte en kæde af høje bjergkamme, hvorimod den nye gav betydelige militære og strategiske fordele til serberne: den blotlagde den bulgarske hovedstad Sofia på en farlig måde og reducerede den militære trussel mod det østlige Serbien markant i tilfælde af en bulgarsk invasion (se også Balkankrigene og 1. Verdenskrig).

Neuilly-traktaten var en af rækken af traktater efter 1. Verdenskrig, som omfattede Versailles -traktaten, Saint-Germain- traktaten, Trianon - traktaten og Sèvres -traktaten, som havde til formål at mindske det militære og politiske styrken af de besejrede medlemmer af centralmagterne. Nogle områder med en bulgarsk majoritetsbefolkning  (såsom Bosilegrad og en del af Dimitrovgrad kommune) blev afstået til Serbien (en del af kongeriget af serbere, kroater og slovenere).

Areal og befolkning

Territorier afstået af traktaten til det daværende Kongeriget Jugoslavien dækker et område på 1.545 km2 i det nuværende Serbien og 1.028 km2 i det nuværende Nordmakedonien.

I Serbien er det afståede område delt mellem det moderne serbiske distrikt Pirot (kommunen Dimitrovgrad og mindre dele af kommunerne Pirot og Babušnica ) og distriktet Pčinja (kommune Bosilegrad og en lille del af Surdulica kommune). Det omfatter også en lille sektion langs Timok-floden i kommunen og distriktet Zaječar, sammensat af otte lokaliteter (syv befolket af Vlachs og en befolket af bulgarere).

I 1919 svarede området til følgende dele af de bulgarske okruger: Kyustendil, 661 km2 , Tzaribrod 418 km2 , Tran 278 km2 , Kula km2 og Vidin 17 km2. Bulgarske kilder hævder, at den bulgarske befolkning udgjorde 98% af befolkningen i Bosilegrad og 95% af befolkningen i Tzaribrod på det tidspunkt. I den jugoslaviske folketælling i 1931 blev alle sydslavere simpelthen regnet som jugoslaver (serbere, kroater, slovenere, bulgarere), så en sammenligning kunne ikke foretages. Ifølge den sidste folketælling i Serbien fra 2002 udgjorde bulgarerne 50 % og 71 % af befolkningen i henholdsvis Dimitrovgrad og Bosilegrad.

Kilder og henvisninger

Yderligere læsning

 Borisova, Galina M. "Bulgarien, Grækenland og Storbritanniens politik 1919." Etudes Balkaniques (1983) 19#3 s. 77–91.
 Buirette, O. "Traktaterne Neuilly-sur-Seine (1919) og Sevres (1920), eller omdefineringen af et nyt Balkan-Europa." Bulgarian Historical Review-Revue Bulgare d'Histoire 3-4 (2001): 99–113.
 Chary, Frederick B. Bulgariens historie (ABC-CLIO, 2011).
 Nestor, Stelios. "Græsk Makedonien og Neuilly-konventionen (1919)," Balkanstudier (1962) 3#1 s. 169–184. online

Eksterne henvisninger

 Traktatens tekst
 Kort over Europa på tidspunktet for Neuilly-traktaten  på omniatlas.com

Internationale aftaler
Balkan
Kongeriget Jugoslavien


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Watch Kylie Jenner Give $1 million To Deserving Fans!
Kylie Jenner and Momager Kris Jenner appeared on the season premiere of "The Ellen Show" and rewarded a group of girls with a ton of money.
Kylie wanted to show appreciation towards a women empowerment group called "Nest of Love" created by Samantha Gil. Jenner gifted Gil $150,000 for herself, $150,000 for her organization and also gave $50,000 to each member of the organization.
Kylie plans to return to Ellen later in the week to award another fan $250,000.
Check it out below!


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Science selected
Philae comet lander: Sleep well little probe
Jonathan Amos Science correspondent @BBCAmos on Twitter
https://www.bbc.com/news/science-environment-30062346
Image copyright ESA
Image caption Andrea Accomazzo would like to end the Rosetta satellite's mission by also landing it on the comet
European Space Agency controllers will not give up on Philae.
They will continue to listen for the little probe in the days ahead, hopeful that it will somehow become active again.
On each pass overhead, the Rosetta satellite will try to detect and lock on to any sort of blip being transmitted from below.
The mission has faced up to the odds before, and won. It bounced and probably scraped across the surface during its historic touchdown on Wednesday.
Philae survived all that. People will now want to believe it can hunker down in the darkness and ride out its present predicament.
It would be very useful to know where exactly the probe is right now on the surface of Comet 67P.
This would give controllers a better sense of whether it is ever likely to come back to life.
The robot's own pictures show it to be rammed up against walls that throw a deep shadow over its solar panels for most of 67P's 12-hour day.
Media captionPhilae has gone into standby because of low power
But the conditions that currently prevent Philae from charging its batteries could change.
It is not inconceivable that as the comet moves in closer to the Sun, the amount of light made available to the probe will increase, in amount and in intensity.
There could be structural changes on the comet, too. Obstructions that look hard and imposing today could crumble in time as 67P warms and becomes more active.
The jets of gas and dust that are generated as the comet's internal ices are heated could disturb the robot in such a way that it is bumped to a more favourable lighting location.
For sure, Philae will be very cold in the long nights it is experiencing, but the assessment of the thermal status of the probe is encouraging. It can survive.
If this is the last we hear from the robot, history will be very quick to judge this mission as an astonishing success.
Yes, the robot had some systems failures in its landing mechanisms, but it would be churlish in the extreme to dwell on these shortcomings.
The robot delivered almost 100% of its primary goals, returning the first-ever pictures and other science data from the surface of a comet.
And it has been a blast. This past week's events really caught the world's attention.
So how about we do it again? This is the dream certainly of many who control Philae's mothership, Rosetta.
Image copyright Esa/rosetta/navcam
Image caption The strange shape of 67P turned an already challenging prospect into an extremely daunting one
It will continue to orbit and observe 67P for at least another year, but after that there is a desire to put the satellite on the surface of the comet as well.
"I would like to land on the surface of the comet with the full spacecraft - definitely," says European Space Agency flight director Andrea Accomazzo.
"In the end, we can design an approach trajectory to the comet. We just slow down the spacecraft and it falls on to the comet.
"The touchdown will not be as soft as the lander. There's no landing gear; the spacecraft would be mechanically damaged. But we can do it."
And Paolo Ferri, Esa's head of mission operations, added: "We would plan such a manoeuvre so that we could follow Rosetta down to the surface. But once it touches down, we cannot control anymore the attitude. So, the antenna will not be pointing to the right direction.
"We would lose the contact when it touches down, but we would still be able to control it down to the last metre, to get signal, measurements and pictures. It would be spectacular. That's the right way to die."
You can hear more from Accomazzo and Ferri in the BBC Radio 4 Frontiers special we recorded from mission control on Wednesday night - if you haven't already caught the programme.
And there'll be a special Sky At Night edition dedicated to Philae's exploits on BBC Four television this Sunday at 2100 GMT.
Image caption What scientists learn from Rosetta and Philae will re-write the textbooks - of that, there is no doubt
More from Jonathan


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August 10, 2019 by Thomas F. Bertonneau
Woke: Cthulhu Awakens
Ph'nglui mglw'nafh Cthulhu R'lyeh wgah'nagl fhtagn.
H. P. Lovecraft wrote his famous story, The Call of Cthulhu, in 1926 and saw it published in Weird Tales in the February 1928 number of that pulp periodical. The story pieces itself together through the gimmick of having its narrator, the nephew of a mysteriously deceased scholar of ancient Semitic languages, sort through his uncle's papers – among which figure prominently a cache of documents under the label of "CTHULHU CULT." In the last few years of his life Professor Angell had fixed his interest on this esoteric topic. Evidence indicates that the cult, traces of which appear worldwide, dates back to prehistory; it also manifests its existence in the archaeology of historical religions, particularly those that center on human sacrifice. The deceased scholar had concluded that the cult's reality extends into the present and that, after a dormant period, it had resumed its activity. As the reader makes his way through Lovecraft's deliberately fragmented story line, he learns that Cthulhu, the entity whom the cultists worship as a deity, belongs not to the category of the supernatural (nothing in Lovecraft does) but rather to that of the superhuman in an implacably materialistic and Darwinian version of the cosmos. In the immensely distant past, Cthulhu, one of the "Great Old Ones," descended to Earth from a distant star and enslaved the primitive humanity through his faculty of telepathic manipulation. A rival power, indifferent to humanity, checked Cthulhu and condemned him to hibernation in the sunken city of R'lyeh in the South Pacific. In the final paragraphs of the story's first section, the executor describes a sheaf of newspaper clippings that Professor Angell had collected. These items, the narrator avers, "touched on cases of panic, mania, and eccentricity," which betoken Cthulhu's return to potency. As the nephew records: "A fanatic [from South Africa] deduces a dire future from visions he has seen; and "a dispatch from California describes a theosophist colony as donning white robes en masse for some 'glorious fulfillment' which never arrives, whilst items from India speak guardedly of serious native unrest toward the end of March."
Posted in Anthropology, Books & Literature, Christianity, Civilizational Twilight, Consciousness, Epistemology, Essay, Gnosticism, Liberalism, Modernism, Nihilism, Popular Culture, Thomas F. Bertonneau	| 27 Comments
July 30, 2019 by Thomas F. Bertonneau
Delius: On the Heights
Frederick Delius (1862 – 1934)
Sir Thomas Beecham described the English-born, German-descended composer Frederick "Fritz" Delius (1862 – 1934) as the last great advocate of beauty in music. About a decade ago, I contributed an article to the website of the International Delius Society entitled "On the Heights: Frederick Delius and the Secular Sublime." What I denominated "the secular sublime" holds this interest to Traditionalists" The "secular sublime" is a concession by materialists to the apologists for another world, the Platonic world of the Good, the True, and the Beautiful. Delius, who thought of himself as a Nietzschean, and who set excerpts from Thus Spake Zarathustra in his musically magnificent Mass of Life (1906), nevertheless devoted his art to beauty, setting himself in contradiction with the implication of materialism, that beauty is an illusion. Delius lived in Florida in the 1880s, nominally managing an orange grove. He is the first serious composer to incorporate Negro tunes and harmonies into symphonic music — beating Gershwin to it by fifty years.
I link my article here. My articles from more than fifteen years ago tend to embarrass me, but this one eschews the first person, is reliant on evidence throughout, and manages to be fairly well-written. I reproduce below the first two paragraphs of the article followed by a number of Delius's works in performances uploaded to (the loathsome but unavoidable) YouTube platform.
Others might have known the Bradford-born, Dutch- or German-descended composer Frederick Delius (1862 – 1934) longer than did Eric Fenby, the old man's amanuensis for the late flowering of his music in the last six years of his life, but none save his wife Jelka (née Rosen) knew him so plainly, or, as an artist, so intimately, not even old friends like Balfour Gardiner or Sir Thomas Beecham. Fenby lived through most of the period 1928 – 34 in the Delius household at Grez, a village on the river Loing, some forty miles southeast of Paris. While working out the daunting problem of how to take full-score musical dictation from a creative artist blind and paraplegic, he saw daily his idol in the idol's unscreened candor. Transparent to Fenby, who in his saintliness of dedication overlooked the rudeness habitual to the self-proclaimed disciple of Friedrich Nietzsche, Delius remained largely opaque to himself, a supreme egotist, and now and again an insufferable bigot in the prejudice and tenacity of his views. To read Fenby's beautiful, tactful first-person account of his residency chez Delius, written and published soon after the master's death, is to confront in particularly high relief the paradox that a great artist need not be a great man. When one speaks of greatness in a man, one usually means magnanimity or largeness of soul. Fenby has magnanimity – a capaciousness of spirit that opens itself to other spirits – but Delius rarely if ever reveals this quality, as a person. He occasionally reveals it, as an artist, but his receptivity to others remains confined, even in his art, to a narrow range of types close to his own. Indeed, Delius appears detached from other human beings generally, rather like an Ibsen protagonist or the central figure of a Knut Hamsun novel. Consider the man's relation to his wife.
Posted in Aesthetics, Art, Books & Literature, Essay, Literature, Modern Condition, Music, Poetry, Thomas F. Bertonneau	| 1 Comment
Nicolas Berdyaev: The Person, Freedom, and Inequality
Nicolas Berdyaev (Right) with Friends (ca. 1930)
In the view of the Russian religious thinker and philosopher Nicolas Berdyaev (1874 – 1948), freedom arises from no causality whatever – for if freedom arose from causality, it would operate under determination, in which case it would be shackled, not free. Freedom belongs to spirit, which is to say that it belongs to the person; and the person, bearing within himself the image of God, exercises his freedom positively by the Imitatio Dei of willing the good in the two closely linked modes of love and creativity. Through love and creativity, moreover, people differentiate themselves from one another. Some people distinguish themselves as more capable of love than others; these people – some of whom number among the saints – reap in higher degree than others both the delights of love and the tragic pathos that attends love in the mortal realm. Likewise some people distinguish themselves as more creative than others, whether in the arts or in business or in scientific endeavor; or, simply, in the ability to socialize and to form friendships and initiate sodalities spontaneously. Those who can create at a high level, like those who can love prodigiously, form a justified, if not an acknowledged, aristocracy, and while indeed they enjoy satisfaction in their creativity, they also experience its annoyances, not least of which is to fall under the resentment of lesser talents of invidious proclivity who cannot measure up to, much less surpass, the standards that emerge from the self-working-out of genius. Because freedom emerges from no causality whatever, it partakes in mystery. To treat freedom as a concept rather than living it, to find an explanation of it, would be to reduce freedom to a mere natural phenomenon and thereby fully to ensconce it in the domain of causality. According to Berdyaev, freedom springs forth from the same Ungrund, or endlessly self-replenishing abyss, as the boundless will-to-goodness of God; and it springs forth as the Will and the Gift of God.
As freedom partakes in mystery, it entwines itself with faith. As freedom produces inequality, it entwines itself with politics. In freedom, then, faith and politics find themselves in conflict. Faith on the one hand corresponds to a spiritual condition, which struggles ever to remove itself from the trammels of the fallen world so as to seek the good, and to create it, freely, beyond causality. Politics, on the other hand, corresponds to an adaptation in respect of that selfsame fallenness. In politics, men experience the temptation to exercise freedom minimally by yielding freedom to an objective – or as Berdyaev would put it, an objectivized – authority or totality. Politics, as the present moment so clearly demonstrates, always tends towards an authoritarian totality. Because politics adapts itself to humanity's fallen condition, it necessarily adapts itself to envy and resentment, which it attempts to placate. The only way, however, to placate envy and resentment is to limit the scope of genius – and that means to limit the scope of love and creativity in the realm of freedom. Politics thus always declines, not only towards an authoritarian totality, but at the same time towards a leveling, egalitarian totality; politics as an authoritarian-egalitarian totality positions itself as essentially anti-person and anti-freedom. This tendency in politics is magnified by the incomprehensibility to the faithless of the paradox that evil must share the same prerogative as good because otherwise freedom would annihilate itself. The faithless believe that through the imposition of the authoritarian-egalitarian totality they can prevent evil. Berdyaev recurred to these themes and propositions throughout his authorship. His early Philosophy of Inequality (1923) treats of them; so do his middle-period Spirit and Reality (1939) and his late-period Slavery and Freedom (1944).
Posted in Anthropology, Books & Literature, Christianity, Consciousness, Determinism, Essay, Literature, Metaphysics & Natural Philosophy, Modern Condition, Reading, Sacrifice, Spiritual Life, Thomas F. Bertonneau	| 2 Comments
July 3, 2019 by Thomas F. Bertonneau
Monstrous Theologies: The Theme of Anti-Sacrifice in the Sci-Fi Pulps – Part I
Leonaert Bramer (1596 – 1670): Iphigenia at Aulis (1630)
[NOTE: This article — or sequence of linked essays — appeared in the journal Anthropoetics nearly twenty-five years ago. Its prose leaned too heavily by far on the first person and in re-reading it, it came across to me, on that account, as a bit narcissistic. It was also burdened by too many sidebars. Nevertheless, the main argument and the literary analyses seemed to me to retain their validity. I have extensively edited and re-written the original in order to present it here, in a more seemly form, at The Orthosphere. This is Part I — Part II will follow immediately.]
Science fiction is by widespread consensus the prose genre devoted to representing the precepts of the physical sciences – the precepts of materialism – in narrative: Standard definitions of science fiction typically explicate the genre under the related rubrics of extrapolation and plausibility. Those seeking to understand science fiction in its generic particulars will therefore find its paradigm, according to this received definition, in the texts of Jules Verne and H. G. Wells. In confronting the recalcitrant physicality of the ocean's depths, Verne for his part carefully imagines a device, Nemo's submarine, which can subdue watery resistance and lay clear abyssal mysteries; the Nautilus does this, importantly according to the consensus, without violating any known limitations of physics or mechanics. In speculating on the future of warfare, H. G. Wells for his part posits slight increases in the dependability of traction-engines and in the versatility of dirigible airships and he then puts in prospect, in "The Land Ironclads" (1897) and The War in the Air (1906), eminently credible scenarios of technologically enhanced combat in the European near future of the time. This branch of "hard" science fiction finds extended life, and indeed appears to become the core of the genre, in the pulp magazines of the 1930s and 40s, especially in John W. Campbell's Astounding, where Campbell himself, E. E. Smith, and Eric Frank Russell enthralled readers by describing the instrumentality of space travel, planetary conquest, and interstellar warfare. Campbell's planetary machinery might be less "plausible" than Verne's submarine or Wells's battle-tanks, but the principle of story-construction remains the same: The saga finds its purpose in the careful delineation of mechanical details and in the equally minute depiction of spectacular havoc.
I. The Discovery of Superstition. It is important, in fact, to assert what criticism commonly denies: Namely that science fiction originates not in industrial modernity, although that is when the genre, latent for many centuries, at last fully revived, but in Late Antiquity and that it is cognate with the advanced forms of speculation of those days.But Late-Antique fantastic narrative also partakes in the spiritual developments of the time, especially in the consolidation of the mystery-cults and the proliferation of Gnostic systems. Whereas the speculation of a materialist like Epicurus creates a picture of the universe as a plurality of worlds, the speculation of religious thinkers, like Plutarch and Valentinus, creates a world-feeling somewhat paranoid in its basic attitude, distrustful of a cosmic dispensation that it finds inhospitable, and vigilant against demonic forces. In the words of Hans Jonas from his study of Gnostic religion: "Cosmos thus becomes… an emphatically negative concept, perhaps more strongly because more emotionally charged than it had been a positive concept in the [older] Greek conception." The Epicurean and Plutarchian worlds are the same world, differentiated through divergent evaluations. Plutarch is neither so unscientific nor Epicurus so de-divinized as casual acquaintance might imply. There are religious elements in atomism and scientific elements in neo-Platonism. Plutarch, for example, contributes to astronomical speculation in his dialogue On the Face in the Moon and to itinerary fantasy, a voyage to remote islands, in the dialogue On the Decline of Oracles.
Posted in Aesthetics, Anthropology, Art, Books & Literature, Christianity, Decadence, Essay, Literature, Moral Philosophy, Paganism, Popular Culture, Sacrifice, Thomas F. Bertonneau	| 2 Comments
June 26, 2019 by Kristor
The Age of Disorientation
Electronic maps are great. Their route planning vis-à-vis current traffic conditions is terrifically handy. But I am sure I am not alone in finding that reliance upon electronic guidance for direction to destinations impairs my ability to build my own internal maps of new territory – to know where I am and find my way.
I'm pretty good at orienteering. It's an occupational requirement for professional outdoorsmen. I know where North is almost always, and without thinking about it; and I can often find my way to a new place by the seat of my pants. I've trekked in the wilderness for weeks with no better map than what I could draw on the back of an envelope, and never got lost. To be fair, I've also found myself totally bewildered in company with three other experienced outdoorsmen equipped with good topo maps and compasses under clear skies. Too many cooks in the kitchen, perhaps.
But when I rely upon electronic guidance to get to a new destination – rather than map reading, memory, and dead reckoning – I find that *I can't find my way there the next time without that same electronic help.* Why? Because, knowing that as I travel I can rely upon the electronic guidance to support me in my first foray, I relax my conscious attention to my environment versus my map, and turn it instead to my own thoughts of this or that. I arrive at my destination, but without a vivid memory of how I got there. It's almost like driving a route you've known for years; you do it automatically, thinking of other things, and arrive with no vivid recollection of the trip. The difference of course is that when I get someplace new in that semiconscious way, *I have no clear idea where I am.* I am disoriented. I literally don't know where East is, and must examine the shadows to calculate it.
That state of disoriented befuddlement is a fitting analogy for what is overtaking us in many departments of modern life.
Posted in Anarcho-Tyranny, Anomie, Babel, Books & Literature, Catechesis & Education, Christ & Culture, Civilizational Twilight, Computers, Decadence, Essay, Geography, Heresy, Iconoclasm, Language, Marriage & Family Life, Modern Condition, Modernism, Multicultural Living, Our Enemies in Action, Political News, Popular Culture, Reading, Rhetoric, The Reactionary's Situation	| 8 Comments
June 11, 2019 by Thomas F. Bertonneau
A Head on a Pike: François-René Vicomte de Chateaubriand on the Revolution
Anne-Louis Girodet (1767 – 1824): François-René Vicomte de Chateaubriand Contemplating the Ruins of Rome (1804)
Along with Joseph de Maistre and Louis de Bonald, François-René Vicomte de Chateaubriand (1768 – 1848) rightfully takes his place as one of the most prominent of the early Catholic pro-monarchical Francophone critics of the French Revolution. Chateaubriand's authorial career began in 1797 with the publication in England, where he had gone into exile, of his Essai historique, politique, et moral sur les révolutions anciennes et modernes considérées dans leur rapport avec la révolution française. Chateaubriand, like Maistre, had witnessed the Revolution directly and experienced its devastating effects personally. His younger sister died in a Jacobin dungeon; his elder brother and his sister-in-law lost their lives to the guillotine. Chateaubriand himself fell, seriously wounded, during the Siege of Thionville while fighting as a private soldier in the Émigré Army in late August 1792. He managed to make his way to Brittany, his home, from there to the sanctuary of Jersey, and finally to London where he commenced the impoverished ordeal of his long recuperation. The Essai, which runs to nearly six hundred pages, reveals its author's erudition, which its successors such as The Genius of Christianity (1802) and The Martyrs (1809) would further attest. Chateaubriand proposes to study in detail the five revolutions that he can identify in antiquity and the seven in modernity with the twin aims of discovering the revolutionary causality and of applying that causality to an analysis of the French Revolution. Chateaubriand remarks that, according to the legends, Greek monarchy suffered a general catastrophe in the aftermath of the Trojan War. Even before Agamemnon's ill-fated enterprise, however, the stories of Oedipus, of the Seven against Thebes, and even of Theseus suggest a crisis or weakening of kingship. The chaotic aftermath of the Greek victory in the Troad saw the demise of dynasties, such as that of the Atreids in Mycenae. Darkness descends over Hellas. When affairs once again emerge into the light, monarchy has vanished, its place taken by the turbulent poleis or as Chateaubriand calls them, not without prejudice, les républiques.
Chateaubriand makes the point, in his discussion of the historical poleis, that these democracies rarely in fact heeded the popular will. Rather, clever power-seekers manipulated opinion for selfish ends. Competition among power-seekers generated factionalism, which periodically broke out into open conflict. Laws intended to enrich the ruling class exacerbated the resentment of the poor against the rich. As Chateaubriand writes, "The poor in the state are infinitely more dangerous than the rich, and often they are worth less than them." Chateaubriand never indicts the poor; he indicts those who create poverty. Once the difference between rich and poor exists, however, and especially when the manipulators have sabotaged the inherited social order, violent convulsion becomes inevitable. Chateaubriand cites the history of Athens from Codrus, the self-sacrificing last king of Attica, to Solon as a near-perpetual cycle of mobilized factions, tyranny, counter-tyranny, and, on exhaustion, attempts to repair political order through the writing of new constitutions. The Athenian project of acquiring an empire led to the city's defeat and to decades of chaos until, at last, the Macedonian phalanx imposed a new order. A republic, in Chateaubriand's assessment, is an inherently unstable type of polity.
No one, regrettably, has ever translated the Essai into English. Those who can handle French and who interest themselves in the irony that Reaction arises from Revolution will find a reward in examining it. Fortunately, Chateaubriand treated of the Revolution elsewhere, as in his autobiographical Memoirs from Beyond the Tomb, composed in the last ten years of his life and issued after his death; and he alludes to the Revolution in the final section of The Genius of Christianity. The tableaux of revolutionary France that Chateaubriand paints in the Memoirs exercise a powerful compulsion over the reader, revealing as they do the anti-civilizational ferocity of an insurrectionist campaign to establish, all in the name of reason, the regime of liberté, égalité, et fraternité.
Posted in Anthropology, Books & Literature, Christianity, Civilizational Twilight, Essay, History, Literature, Paganism, Religion, Revolution, Sacrifice, Theology, Thomas F. Bertonneau	| 4 Comments
May 27, 2019 by Thomas F. Bertonneau
"Rien n'aura eu lieu que le lieu." – Mallarmé
Plato had a cyclic – or "spiraling" – view of history, in which the cycles bear the regular scars of catastrophe, the plural catastrophes being epochal in the root sense of articulating a dehiscence between one age and another. The most dramatic expression of Plato's catastrophic theory of history comes with the story of Atlantis and the Prehistoric Athens in the two linked dialogues, Timaeus and Critias. The Atlantis story has a pedigree, which Timaeus supplies. The statesman Critias, who narrates the legend in the two dialogues, heard it in his youth from his grandfather, who knew it in turn from his source, the famous lawgiver Solon, who got it from certain records kept by the Egyptian priestly college at Saïs in the Nile Delta. Solon visited there in early career on an embassy from Athens. The filiations of memory that permit Critias to rehearse the story are important in context because Plato, putting his notion in the mouth of an Egyptian priest, believes that one effect of the regular cataclysmic events is periodically to interrupt the record of history and reset cultural development at its degree-zero. When the earth shakes or fire falls from the sky or the oceans rise to inundate the land, civilization, painfully built up over the centuries, vanishes under the onslaught of nature; only a few mountain-dwellers or lucky, remote people survive. Since the simple, unlettered survivors take no custody of the written lore, almost every verbal trace of the smashed civilization also vanishes. The priest tells Solon that quirks of nature permit a few exceptions, and that the Nile Delta is one of them – a place unaffected by universal disasters, where continuous records chronicle humanity's adventures going back tens of thousands of years into the past. Atlantis and the Prehistoric Athens attained high civilization; their achievements, technical and political, indeed put to shame all the societies of Solon's day, including Attic society. A scourge of earthquakes and flooding obliterated both nations and the stunned survivors managed to live at a stone-age level of material culture only.
Posted in Books & Literature, Civilizational Twilight, Culture War, Essay, Literature, Modern Condition, Pessimism, Thomas F. Bertonneau	| 6 Comments
T. Lothrop Stoddard: From the French Revolution in San Domingo to the Menace of the Underman
T. Lothrop Stoddard
Insofar as people today remember Massachusetts-born T. Lothrop Stoddard (1883 – 1950) at all, they remember him vaguely as a once-popular writer-journalist who had the bad taste to address forthrightly matters of race and immigration, as those topics concerned American national policy, in the decades before the Great Depression. People over forty who read the footnotes while studying English might recall that F. Scott Fitzgerald alludes to Stoddard obliquely in The Great Gatsby conflating his name with that of his contemporary Madison Grant. A few people might further connect Stoddard with the Johnson-Reed Immigration Act of 1924. Stoddard lobbied for it, another black mark against his name by contemporary standards. The wispy image of Stoddard will therefore suggest to most people, should it improbably appear to them, that the man belongs on the distinctly politically incorrect side of right attitudes and behaviors; they will adjust their emotions accordingly. Yet Stoddard contributed his considerable cachet to such causes as Pacifism and Eugenics, having been allied in the latter project with that darling of the Twenty-First Century Left, Margaret Sanger; he saw himself, in part, as an American Friedrich Nietzsche, rather as Fitzgerald saw himself as an American Oswald Spengler. Stoddard presents a fascinating case precisely because of his anomalousness when measured against early Twenty-First Century political templates. The regime of Multiculturalism must see in him only a scandal; on the other hand, he seems to be an ideological forerunner of the Democrat-Party abortion constituency. Stoddard's case, discomfiting to all sides, suggests the limitations and rigidity of contemporary politics, from which candor has been banished. An excellent writer, he appears to have argued his brief honestly and without malice; much of what he says about race – take for example his contention that multi-racial societies are dubious propositions that diminish social trust – finds support in recent studies, such as those of Robert Putnam. How to square it?
Posted in Anarcho-Tyranny, Anthropology, Books & Literature, Civilizational Twilight, Culture War, Essay, Liberalism, Modern Condition, Race Relations, Thomas F. Bertonneau	| 10 Comments
April 19, 2019 by Thomas F. Bertonneau
A Westerner Reads the Koran (Second Surah)
Nicolas Poussin (1594 – 1665): Adoration of the Golden Calf (1634)
Introduction. The Western layman approaching the Koran for the first time must experience something like befuddlement. Supposing that the layman possesses a good education, including knowledge of the Old and New Testaments of the Bible and the core classics of the Greek and Roman worlds, the Koran will strike him as something like the opposite of that with which he enjoys familiarity. Take the Bible's Genesis: It deals in straightforward narrative, as do its Near Eastern precursor texts such as the Babylonian Creation or Enuma Elish. The very opening words of Genesis invoke the concept of a beginning, which implies in advance both an ensuing middle and an end. The same is true of the Greek poet Hesiod's account of the generations of the gods – Elemental, Titanic, and Olympian – in his Theogony. After Hesiod explains his own function as an interpreter of the lore concerning these things, he launches into his genealogical story whose episodes follow one another in comprehensible sequence: Once again, a beginning, a middle, and an end. In much the same way, the New Testament follows the Old Testament so that, taken together, they constitute a unified tale. The events in Homer's Odyssey similarly follow in a comprehensible way the events in Homer's Iliad. The essential seriality, as it might be called, of Western narrative and exposition connects itself to their seriousness and to their comprehensibility. Both the Old Testament and the New generally sort out their chapters so as to keep non-narrative prose separate from narrative prose. This consideration helps the reader. To whomsoever compiled the Koran these principles meant nothing; he was entirely unfamiliar with them. The Koran lards non-narrative exposition into its narratives – promiscuously and confusingly from a readerly point of view. A properly chronological narrative can, by a difficult labor, be reconstructed from the Koran's chapters or surahs, which lifts the history of prophecy from the Old Testament, but the naïve Western reader who proceeds from one surah to another will encounter no orderly arrangement of episodes such as he might expect in the Bible or Homer. Continue reading →
Posted in Anthropology, Books & Literature, Civilizational Twilight, Epistemology, Essay, Islam, Reading, Sacrifice, Thomas F. Bertonneau	| 15 Comments
Enlightenment & Sacrifice – Remarks on Joseph de Maistre
Joseph-Marie Comte de Maistre (1753 – 1821)
Joseph de Maistre's Elucidation on Sacrifices, a late work of his authorship, appeared as an appendix in the posthumously published St. Petersburg Dialogues, one of the towering literary-philosophical monuments of early Nineteenth Century French letters. Maistre (1753 – 1821) wrote the massive set of Dialogues and its brief sequel during the final decade of his fourteen-year appointment (1803 – 1817) as ambassador plenipotentiary of the King of Piedmont-Sardinia to the court of His Imperial Majesty Alexander II of Russia. The Dialogues, which saw print in 1821, subsume and amplify the recurrent themes and theses of Maistre's previous essayistic forays into theology, anthropology, and political theory in the form of a colossal Platonic seminar concerning, as the subtitle would have it, "The Temporal Government of Providence." Like his earlier Study on Sovereignty (1794), Considerations on France (1796), and Essay on the Generative Principle of Political Constitutions (1809), the Dialogues and the Elucidation spring from their author's direct experience of the French Revolution, which, for him and his family, proved dire. Maistre sees in the Revolution an unprecedented civilizational upheaval – an episode, in fact, of anti-civilizational destructiveness that the observer can really only understand in mythopoeic or theological terms. Maistre compares the Revolution to the depredations of the chaos-monster Typhon in Hesiod's Theogony, whose violent disruption of the newly established cosmic order it fell to Zeus to put down by an application of overwhelming counter-violence. Thus for Maistre the Revolution ferociously spites a continuum of wisdom, supplying the ground of any and all social stability, that roots itself ultimately in what he calls supernatural enlightenment. In the Second Dialogue Maistre gives it to his spokesman, "The Count," to assert how, in a much quoted phrase, "wherever you find an altar, there civilization is to be found" (Lebrun's translation throughout) Maistre's altar signifies that the supernatural enlightenment locally still takes effect. Men may profane the altar, but that reflects on them, not on the symbol.
I. Given Maistre's deeply convicted Catholicism, readers will find themselves tempted to qualify Maistre's altar with the exclusive qualifier of Christian, but the context of the remark says nay to the temptation. What is the context? Maistre's Count is discussing with his interlocutors, "the Chevalier" and "the Senator," the phenomenon of savagery – particularly as the Enlightenment thinkers, such as Jean-Jacques Rousseau, have understood, or rather have misunderstood, it. The Eighteenth Century has espoused the notion of progress, he says, which, driven by a supposed reason, will gradually lift humanity out of superstition and irrational prejudice toward an entirely secular order. The Eighteenth Century has also produced a penchant for resentment against anything in the existing arrangement that bruises the rationalist's ego, which thus furnishes him with cause for complaint. The complainant or critic assumes that the social dispensation, while an improvement over its precursor stages, is subject to reform in the direction of this-worldly perfection. Rousseau adds the nuances that perhaps the social dispensation is not, in fact, an absolute improvement over its precursor stages; and that reformation must restore alleged elements of previous eras that the present era has displaced – such as the communism of property. Of course these Eighteenth Century philosophes have repudiated not only the Christian Tradition but also the shared general Tradition of the civilized nations going back to remote antiquity – beyond remote antiquity, indeed, into undiscovered ages. The philosophe cannot see that humanity is a fallen species whose perfection under temporality its own "deadly inclination towards evil" permanently annuls. Nor can the philosophe grasp the action of Providence, which, as under the Karma of the Hindus and the Nemesis of the Greeks, guarantees that the punishment shall in due course fit the crime.
Posted in Anthropology, Books & Literature, Christianity, Civilizational Twilight, Counterrevolution, Epistemology, Paganism, Perennialism, Religion, Theology, Thomas F. Bertonneau	| 7 Comments


I've never meditated before, and am not sure I'd enjoy it. Are these groups for me?
The aim is to provide you with skills and experience in a variety of different methods and approaches to produce the relaxation response and enhance your wellbeing. If some approaches don't feel right for you, that's fine there are several other methods that you can choose from. The aim is for you to use the methods that you enjoy, and which suit you best.


DETROIT (AP) — Chris Sale struck out nine in six scoreless innings to win his fifth consecutive start, and Jackie Bradley Jr. hit a three-run homer and the Boston Red Sox beat the Detroit Tigers 9-1 victory on Sunday for their 19th win in 23 games.
MILWAUKEE (AP) — Manny Machado had a double to drive in his first run since he was acquired from Baltimore, Matt Kemp hit a pair of solo homers off Brent Suter (8-7) and Chris Taylor had three RBIs for the NL West leaders.
CHICAGO (AP) — Matt Carpenter's streak of consecutive games with home runs ended at six as Jose Quintana (9-6) allowed two runs and six hits in seven innings.
OAKLAND, Calif. (AP) — Jeurys Familia got the win in his Oakland debut when Marcus Semien scored from second base on Matt Chapman's infield chopper in the 10th inning.
ANAHEIM, Calif. (AP) — Mike Trout drove in a teammate for the first time in more than a month, homering to cap a seven-run burst in seventh inning.
Trout hit his 26th home run, a drive off Chris Devenski that followed Andrelton Simmons' single. Trout's only RBIs since June 19 had been a pair of solo homers.
TORONTO (AP) — Yangervis Solarte hit a go-ahead, two-run homer in the eighth inning off Tanner Scott (1-2), and Toronto rallied from a 4-1 deficit to complete a three-game sweep. The Blue Jays are 9-1 against the Orioles this season, including seven straight wins.
PHILADELPHIA (AP) — Vince Velasquez (6-8) allowed two hits over seven innings, struck out seven and walked one to gain the split and Philadelphia widened its NL East lead to one game over second-place Atlanta.
Odubel Herrera hit a solo homer in the fourth against Luis Perdomo (1-5). After a pair of batters reached against Perdomo in the seventh, Carlos Santana hit a bloop run-scoring single against Phil Maton and Rhys Hoskins added his second homer of the day and 16th this season, a three-run drive.
Freddy Galvis was 6 for 11 with four RBIs in the series. He spent six seasons with the Phillies before he was dealt to San Diego in December for right-hander Enyel De Los Santos.
Tyson Ross (6-8) allowed two runs and five hits in five innings in the opener. He had been 0-5 in seven starts since beating Cincinnati on June 3, losing his previous three outings.
Nick Pivetta (6-8) gave up six runs — four earned — and eight hits in 5 1/3 innings.
CINCINNATI (AP) — Corey Dickerson homered for the fourth time in three days, and Pittsburgh extended a winning streak to nine for the first time since June 2013.
WASHINGTON (AP) — Bryce Harper homered and Max Scherzer (13-5) won his third straight start, striking out seven in six innings while allowing two runs and eight hits.
ST. PETERSBURG, Fla. (AP) — Pinch-hitter Daniel Robertson connected for a game-ending grand slam off Kyle Barraclough (0-4).
KANSAS CITY, Mo. (AP) — Slow-footed catcher Drew Butera broke a 2-2 tie with a three-run, inside-the-park home run off Zach Duke (3-4) when center fielder Jake Cave failed in his attempt to make a diving catch in the seventh inning.
ARLINGTON, Texas (AP) — Rougned Odor drove in three runs, Ryan Rua hit a two-run homer and Texas withstood the heat on a 108-degree afternoon to stop a four-game losing streak.
PHOENIX (AP) — Zack Greinke (11-5) allowed two hits and struck out a season-high 13 in eight innings to stop Colorado's seven-game winning streak and move ahead of the Rockies back into second in the NL West, 1½ games behind the Dodgers.
SEATTLE (AP) — Ryon Healy hit a pair of three-run homers for a career-best six RBIs,.
NEW YORK (AP) — The scheduled Subway Series finale between the New York Mets and New York Yankees has been postponed because of rain.
The game will be made up on Aug. 13 at Yankee Stadium.


From the serial number on the movement we can accurately date this watch to being made in 1971.
You would think by the 1970's most mechanical ideas had been mastered. But the Memomatic was the first to have the alarm wound by the automatic movement, and also the first to have two discs to set the alarm to the nearest minute ( Alarm watches like the Jaeger-LeCoultre Memovox and Seiko Bell-Matic you set to roughly within ten minutes). The 980 movement is also simple to operate, with a three position button at 2 and a crown at 4. The watch also has a quick set date pusher at 3. This example is in the same case as the Omega Flightmaster, and although th bracelet appears to be the original you could wear this with any 20mm strap if you preferred. The bracelet number is stamped 174 and clasp 1170 for those how like these sort of details. Everything is working as intended. This is a chunky watch, so might suit those who are not used to the generally smaller size of vintage watches as well as those of use who like to change things up.
Included with this watch is a 6 month guarantee and free delivery to UK addresses. If you live outside the UK we can still deliver to most countries. Please see our Worldwide Shipping information, or Contact Us. Payment can be made by most credit or debit cards, bank transfer or PayPal.


USVI Graptree Bay is a Fraud!! The rates do not make any sense! Their are all for the profit! Have you ever heard of one paying for their cable...$20 plus AC $50 in a Resort (if one wants it)! The Islands are hot when it comes to the summer. one needs the AC, and so they generate profit out of that ($50 AC). The guests has to pay their own utilities too. Also Guests pay roughly a good $850 and there are no TV! No housekeeping! YES! No Housekeeping! U r sleeping on the same sheets that was just slept on. Guests clean their rooms upon checkout. After that another guest checks in to the same room another guest just clean. Who knows if they disinfected it!!! This is a fraud "Resort"!! Do Not be fooled by the pictures!!