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Q: Unknown Formal Identifier in VHDL I am facing an error with my VHDL code. I am new in it. After putting so much of my time I am even unable to resolve this error. I am using ModelSim software for it. Here is my code:
-- Insert library and use clauses
LIBRARY IEEE;
USE IEEE.STD_LOGIC_1164.ALL;
USE IEEE.NUMERIC_STD.ALL;

-- Begin entity declaration for top-level "mult8x8"
ENTITY mult8x8 IS
-- Begin port declartion
PORT (
    -- Declare control inputs "clk", "start" and "reset_a"
    clk, start, reset_a : IN STD_LOGIC;

    -- Declare data inputs "dataa" and "datab"
    dataa, datab : IN UNSIGNED(7 DOWNTO 0);

    -- Declare multiplier output "product8x8_out"
    product8x8_out : OUT UNSIGNED(15 DOWNTO 0);

    -- Declare seven segment display outputs
    seg_a, seg_b, seg_c, seg_d, seg_e, seg_f, seg_g, done_flag : OUT
    STD_LOGIC
);

   -- End entity
   END ENTITY mult8x8;

   ARCHITECTURE logic OF mult8x8 IS

-- Declare all lower level components
COMPONENT adder
    PORT (
        dataa, datab : IN UNSIGNED (15 DOWNTO 0);
        sum : OUT UNSIGNED (15 DOWNTO 0)
          );
END COMPONENT adder;

 ---##################################################
 -- complete component instantiations
 -- the components were created in the prior labs
 --- ############### ----

COMPONENT mult4x4
    PORT(
        dataa, datab : IN UNSIGNED(3 DOWNTO 0);
        product : OUT UNSIGNED(7 DOWNTO 0)
        );
END COMPONENT mult4x4;

COMPONENT mux4
    PORT(
        mux_in_a, mux_in_b: IN UNSIGNED(3 DOWNTO 0);
        mux_sel : IN STD_LOGIC;
        mux_out : OUT UNSIGNED(3 DOWNTO 0)
        );
END COMPONENT mux4;

COMPONENT shifter
        Port (
            input: IN UNSIGNED (7 DOWNTO 0);
        shift_cntrl : IN UNSIGNED (1 DOWNTO 0);
        shift_out : OUT UNSIGNED (15 DOWNTO 0)
        );
END COMPONENT shifter;

COMPONENT counter
    PORT (
        clk, aclr_n : IN STD_LOGIC;
        count_out : OUT UNSIGNED (1 DOWNTO 0)
    );
END COMPONENT counter;

COMPONENT mult_control
    PORT (
        clk, reset_a, start : IN STD_LOGIC;
        count : IN UNSIGNED (1 DOWNTO 0);
        input_sel, shift_sel : OUT UNSIGNED(1 DOWNTO 0);
        state_out : OUT UNSIGNED(2 DOWNTO 0);
        done, clk_ena, sclr_n : OUT STD_LOGIC
    );
END COMPONENT mult_control;

COMPONENT seven_segment_cntrl
    Port ( input : in  UNSIGNED (2 downto 0);
               seg_a : out  STD_LOGIC;
               seg_b : out  STD_LOGIC;
               seg_c : out  STD_LOGIC;
               seg_d : out  STD_LOGIC;
               seg_e : out  STD_LOGIC;
               seg_f : out  STD_LOGIC;
               seg_g : out  STD_LOGIC);
END COMPONENT seven_segment_cntrl;

COMPONENT reg16
    Port(
        clk, clk_ena, sclr_n : IN STD_LOGIC;
        datain: IN UNSIGNED (15 DOWNTO 0);
        reg_out : OUT UNSIGNED (15 DOWNTO 0)
        );
END COMPONENT  reg16;
--- ############### ----

-- Declare internal signals to use as wires to connect blocks
-- used these signals to connect up all the components
-- you should not need anymore signals
---
SIGNAL aout, bout : UNSIGNED(3 DOWNTO 0);
SIGNAL product : UNSIGNED(7 DOWNTO 0);
SIGNAL shift_out, sum, product8x8 : UNSIGNED(15 DOWNTO 0);
SIGNAL count, shift : UNSIGNED(1 DOWNTO 0);
SIGNAL state_out : UNSIGNED(2 DOWNTO 0);
SIGNAL clk_ena, sclr_n, start_n : std_logic;
SIGNAL sel : UNSIGNED(1 DOWNTO 0);

BEGIN
-- Start SIGNAL requires inversion before connecting to counter
start_n <= not(start);

-- Connect blocks per schematic in the lab manual
-- this port map is completed
u1: mux4 PORT MAP (mux_in_a => dataa(3 DOWNTO 0),
                   mux_in_b => dataa(7 DOWNTO 4),
                   mux_sel => sel(0),
                   mux_out => aout(3 DOWNTO 0));

u2: mux4 PORT MAP (mux_in_a => dataa(3 DOWNTO 0),
                   mux_in_b => dataa(7 DOWNTO 4),
                   mux_sel => sel(0),
                   mux_out => aout(3 DOWNTO 0));

u3: mult4x4 PORT MAP (aout => dataa (3 DOWNTO 0),
              bout => datab (3 DOWNTO 0),
                   product => product(7 DOWNTO 0));

u4: shifter PORT MAP (product => input (7 DOWNTO 0),
                shift => shift_cntrl (1 DOWNTO 0),
                shift_out => shift_out (15 DOWNTO 0));

u5: counter PORT MAP (clk => clk,
              start => aclr_n,
                count => count_out (1 DOWNTO 0));

u6: mult_control PORT MAP (clk => clk,
               reset_a => reset_a,
               start => start,
               count => count (1 DOWNTO 0),
                sel => input_sel (1 DOWNTO 0),
                shift => shift_sel (1 DOWNTO 0),
                state_out => state_out (2 DOWNTO 0),
                done => done,
                clk_ena => clk_ena,
                sclr_n => sclr_n);

u7: reg16 PORT MAP (clk => clk,
            clk_era => clk_ena,
            sclr_n => sclr_n,
            sum => datain (15 DOWNTO 0),
                product8x8 => reg_out (15 DOWNTO 0));

u8: adder PORT MAP (shift_out => dataa (15 DOWNTO 0),
            product8x8 => datab (15 DOWNTO 0),
                sum => sum (15 DOWNTO 0));

u9: seven_segment_cntrl PORT MAP (state_out => input (2 downto 0),
                    seg_a => seg_a,
                    seg_b => seg_b,
                    seg_c => seg_c,
                    seg_d => seg_d,
                    seg_e => seg_e,
                    seg_f => seg_f,
                    seg_g => seg_g);

product8x8_out <= product8x8;

-- End architecture
END ARCHITECTURE logic;

Let me attched the errors that I am facing so that it will be easy to help me regarding this.

** Error: E:/Fiverr/VHDL/VHDLCounterMultiplier/ModelSimdo/mult8x8.vhd(151): (vcom-1484) Unknown formal identifier "aout".
** Error: E:/Fiverr/VHDL/VHDLCounterMultiplier/ModelSimdo/mult8x8.vhd(152): (vcom-1484) Unknown formal identifier "bout".
** Error: E:/Fiverr/VHDL/VHDLCounterMultiplier/ModelSimdo/mult8x8.vhd(155): (vcom-1136) Unknown identifier "input".
** Error: E:/Fiverr/VHDL/VHDLCounterMultiplier/ModelSimdo/mult8x8.vhd(156): (vcom-1136) Unknown identifier "shift_cntrl".
** Error: E:/Fiverr/VHDL/VHDLCounterMultiplier/ModelSimdo/mult8x8.vhd(155): (vcom-1484) Unknown formal identifier "product".
** Error: E:/Fiverr/VHDL/VHDLCounterMultiplier/ModelSimdo/mult8x8.vhd(156): (vcom-1484) Unknown formal identifier "shift".
** Error: E:/Fiverr/VHDL/VHDLCounterMultiplier/ModelSimdo/mult8x8.vhd(160): (vcom-1136) Unknown identifier "aclr_n".
** Error: E:/Fiverr/VHDL/VHDLCounterMultiplier/ModelSimdo/mult8x8.vhd(161): (vcom-1136) Unknown identifier "count_out".
** Error: E:/Fiverr/VHDL/VHDLCounterMultiplier/ModelSimdo/mult8x8.vhd(160): (vcom-1484) Unknown formal identifier "start".
** Error: E:/Fiverr/VHDL/VHDLCounterMultiplier/ModelSimdo/mult8x8.vhd(161): (vcom-1484) Unknown formal identifier "count".
** Error: E:/Fiverr/VHDL/VHDLCounterMultiplier/ModelSimdo/mult8x8.vhd(167): (vcom-1136) Unknown identifier "input_sel".
** Error: E:/Fiverr/VHDL/VHDLCounterMultiplier/ModelSimdo/mult8x8.vhd(168): (vcom-1136) Unknown identifier "shift_sel".
** Error: E:/Fiverr/VHDL/VHDLCounterMultiplier/ModelSimdo/mult8x8.vhd(170): (vcom-1136) Unknown identifier "done".
** Error: E:/Fiverr/VHDL/VHDLCounterMultiplier/ModelSimdo/mult8x8.vhd(167): (vcom-1484) Unknown formal identifier "sel".
** Error: E:/Fiverr/VHDL/VHDLCounterMultiplier/ModelSimdo/mult8x8.vhd(168): (vcom-1484) Unknown formal identifier "shift".
** Error: E:/Fiverr/VHDL/VHDLCounterMultiplier/ModelSimdo/mult8x8.vhd(177): (vcom-1136) Unknown identifier "datain".
** Error: E:/Fiverr/VHDL/VHDLCounterMultiplier/ModelSimdo/mult8x8.vhd(178): (vcom-1136) Unknown identifier "reg_out".
** Error: E:/Fiverr/VHDL/VHDLCounterMultiplier/ModelSimdo/mult8x8.vhd(175): (vcom-1484) Unknown formal identifier "clk_era".
** Error: E:/Fiverr/VHDL/VHDLCounterMultiplier/ModelSimdo/mult8x8.vhd(177): (vcom-1484) Unknown formal identifier "sum".
** Error: E:/Fiverr/VHDL/VHDLCounterMultiplier/ModelSimdo/mult8x8.vhd(178): (vcom-1484) Unknown formal identifier "product8x8".
** Error: E:/Fiverr/VHDL/VHDLCounterMultiplier/ModelSimdo/mult8x8.vhd(181): (vcom-1484) Unknown formal identifier "shift_out".
** Error: E:/Fiverr/VHDL/VHDLCounterMultiplier/ModelSimdo/mult8x8.vhd(182): (vcom-1484) Unknown formal identifier "product8x8".
** Error: E:/Fiverr/VHDL/VHDLCounterMultiplier/ModelSimdo/mult8x8.vhd(187): (vcom-1136) Unknown identifier "input".
** Error: E:/Fiverr/VHDL/VHDLCounterMultiplier/ModelSimdo/mult8x8.vhd(187): (vcom-1484) Unknown formal identifier "state_out".
** Error: E:/Fiverr/VHDL/VHDLCounterMultiplier/ModelSimdo/mult8x8.vhd(201): VHDL Compiler exiting

Kindly help me to resolve the errors. I will be very thankful to you and it will be really appreciable for me.

A: Well, as just one example, on line 134, you instantiate a multiplier:
u3: mult4x4 PORT MAP (aout => dataa (3 DOWNTO 0),
                      bout => datab (3 DOWNTO 0),
                      product => product(7 DOWNTO 0));

Where your port map identifies a formal called aout.
Yet, if we look up the component on line 42, we find:
COMPONENT mult4x4
    PORT(
        dataa, datab : IN UNSIGNED(3 DOWNTO 0);
        product : OUT UNSIGNED(7 DOWNTO 0)
        );
END COMPONENT mult4x4;

Obviously, the formal parameters are dataa and datab, not aout and bout. This is what the first error message is talking about.
Note that in a port map, the syntax is always <formal port> => <signal>, regardless of whether it's an input port or an output port. You seem to be reversing them for input ports for some reason. The arrow symbolizes the mapping, not the flow of the signals.


Liverpool, UK, May 30, 2015 – Alcon, the global leader in eye care and a division of Novartis, announced the results of a multi-center survey comparing the compliance of contact lens wearers using multi-purpose solution in comparison to hydrogen peroxide-based solution from Alcon. The survey results will be presented at the 2015 Annual Conference of the British Contact Lens Association, May 29-31, in Liverpool, UK. In comparison to multi-purpose solution users, researchers found contact lens wearers using hydrogen peroxide-based solution from Alcon are more compliant in their lens care habits. Additional findings suggest hydrogen peroxide-based solution users return to their Eye Care Professional (ECP) for eye exams more frequently and continue to use the lens care brand recommended by their ECP.
"Contact lens care compliance is one of the most important components of healthy eyes for contact lens wearers," said Sarah Guthrie, PhD., Centre for Contact Lens Research, School of Optometry & Vision Science, University of Waterloo, Waterloo, Ontario. "Our study showed a distinct difference in the lens care habits of multi-purpose solutions users versus the hydrogen peroxide-based solution users."
Patients and ECPs independently completed a questionnaire evaluating their contact lens wear and care. Lens wearers were using various multi-purpose solutions, a hydrogen peroxide-based solution from Alcon, or wearing daily disposable lenses. The survey collected general demographics, contact lens care practices, frequency of eye exams and various lens care behaviors, which were used to calculate a lens care compliance score ranging from 0 to 24. Of 9677 questionnaires received from 457 offices, 7856 were eligible for this analysis (daily disposable: 1079, hydrogen peroxide-based solution from Alcon: 912, multi-purpose solutions: 5827).
"This survey clearly demonstrates that contact lens wearers utilizing a hydrogen peroxide-based solution from Alcon are more compliant, return to their ECP for eye exams more frequently, and continue to use the lens care brand recommended by their ECP." said Dwight Akerman, OD, FAAO, FBCLA, Head, Global Professional Affairs Vision Care Franchise Management at Alcon.
Guthrie, Sarah, PhD., Dumbleton, Kathy, PhD., and Jones, Lyndon, PhD., Is there a relationship between care system and compliance? Poster to be presented at the Annual Meeting for The British Contact Lens Association, May 29-31, in Liverpool, UK.


To travel from the Cambodia-Thailand border to Bangkok you need to pass through immigration from Poipet and then make your way the short distance from the Rong Kluea Market area on the Thailand side of the border into Aranyaprathet town. From Aranyaprathet town you can either take a train to Bangkok or a bus. We recommend taking a bus because there are lots of departures and the journey only takes 5 hours 30 minutes. The two daily train services at 06.40 and 13.55 are scheduled to complete the journey from Aranyaprathet to Bangkok in about the same time (5 hours 25 minutes to 5 hours 45 minutes) but the reality is that these train services usually take 7 hours or more to reach Bangkok stopping at no fewer than 42 stations on route.
Check ticket availability for bus services from Aranyaprathet to Bangkok.
The Air Aran Patthana bus company operates 8 daily direct bus services to Bangkok. Ticket prices are very cheap prices and the air-conditioned 45 seat bus services are good in relation to the ticket price.
The bus will stop one time on route for around 20 minutes at a roadside service area with toilets and restaurant.
Passengers are given a small snack and a drink included in the ticket price.
Check in 30 minutes before your bus is due to depart. We recommend that you print out your booking voucher and bring it with to the bus station.
The bus services to Bangkok depart from Aranyaprathet Sa Kaeo Bus Station, which is in the centre of Aranyaprathet 450 metres walking distance to the North East of Aranyaprathet Train Station.
Bus services from Bangkok Aranyaprathet terminate at Bangkok's Northern Bus Terminal, Morchit Bus Station. For travel from there to other locations in central Bangkok by public transport your easiest easier option to take a meter taxi to either Mo Chit BTS station, where you can join Bangkok elevated railway network covering large parts of metropolitan Bangkok, or if you are planning to catch a train then take a taxi to Chatuchak Park MRT station, from where you take the metro direct to Bangkok Train Station.
The border crossing is 6.5 km from Aranyaprathet Sa Kaeo Bus Station. There are several different types of public transport service which can take from the main road in front of the Rong Kluea Market, which adjacent to the Thai immigration post. Avoid the 'Government Bus' which people with bad intentions will direct you to use. It is not operated by the Government and it is an expensive option.
By road the journey from the Thai side of the border to Aranyaprathet should take around 12 minutes. The cheapest way to complete the journey is in a shared songthaew taxi which should cost only 15 THB per person. The next cheapest option is a motorbike taxi. Agree the price before you set off. Expect to pay 40 to 60 THB for the journey by motorbike taxi. A slightly more expensive option is to take a tuk-tuk, although if there are two or three people travelling together it can work out cheaper than travelling by motorbike taxi. Again you need to agree the price before you set off. The journey from the border to Aranyaprathet town by tuk-tuk should cost in the range of 60 to 80 THB.


text:
In this episode, Pastor Gregory Stevens explores issue of privilege, systematic oppressions, capitalism and the global economy, how to listen in solidarity, and the really radical teachings of Jesus.
Stephanie: You're listening to In Time Like These, a production of CLU Live at Claremont Lincoln University. In Time Like These explores the difficult spaces we humans navigate in culture and religion in dialogue and doubt.
Stephanie: He's the pastor of a First Baptist church in Palo Alto, California. He runs a reading radical group exploring concepts of anarchy and social change. His twitter header pic reads, "Queers against capitalism." And in this episode of In Times Like These Gregory Stevens insights about the teachings and divinity of Jesus Christ made this former Southern Baptist choir girl nearly weep with inspiration.
Stephanie: How are you?
Gregory: Doing good. I have been working at this church for almost two years now, and I must admit, the first year got a little boring. And so, I started the PHD program, and it has been a phenomenal balance between learning about social change and social movements, and then trying to bring that into like church world.
Stephanie: Yes.
Gregory: But we've got some new things coming at church, so I'm excited. We're going to try to do a church plant or something.
Stephanie: Wow!
Gregory: So it would be weird to see like a cool radical church plant.
Stephanie: It would, it would. Okay, so lets … I'm just going to jump right in. I'm going to have you … I'm going to try, I'm a very noisy listener. I emote and I touch and I squeal, and I'm going to try and not to do that to make it easier for my colleagues who will be editing this, so if I get quite, I'm working on it. Let's take you in. If you could introduce yourself and your professional context, and describe what you've been doing as a pastor, as an activist. Talk about that for those of us who don't know you or see you publicly.
Gregory: So yeah, I've been working at this Baptist church, which is always fun to say. I grew up a Southern Baptist, and then when I went to school, I started to kind of unravel a lot of my theology, which brought me eventually to Claremont. And so, that interfaced sort of angle on everything was just blowingly incredible and awesome. And then, I met some great connections, and so there was this American Baptist church that was hiring, and a friend was like, "Oh my god, I have this young guy coming straight out of seminary. He would be perfect." And so, I dug back into my Baptist roots, which I love, and started working at this progressive Baptist church from Palo Alto.
Gregory: Now, the thing that you get out of seminaries, you don't pick the church necessarily that it's got the greatest everything going for it. You kind of go with what you can get as the new guys, and so there are problems with the church, and there's certain things that relationally have to be wrestled through and this type of this. But being so young, I must admit, I'm obsessed with learning, and so I wanted to even learn more about social justice and what it means to be a Christian in the world because what I learned at Claremont was that all of these religions and all of their different ways are, now not to minimize them or put them all the same, but are trying to get you into action and participate in the world and create change.And so, for me, it was like I didn't feel like the change I was creating at the church was necessarily doing the work that needed to be done. And the theological answers I was getting for social change also weren't that rich. They kind of seemed to stop at a certain space or they were very hyperbolic talking about loving the poor and saving the earth.
Gregory: And so, this degree that I'm now starting at CIIS in the city, California Institute of Integral Studies, is not a religious degree, so I wanted to kind of break away from that, but it is anthropology. And so, it's studying culture, which theology I always found plays with all different parts of culture and life and this type of this, so the anthropology degree is kind of fun in that way. It's like the secular theology.
Gregory: But no yeah, so now I've been studying social movement, and now I have just beginning seeing incredible connections between my own faith tradition and the radical faith tradition of Christianity with as a social movement. And so, I'm learning all the social movement language that people use today to talk about ecological movement or some sort of radical politics. I'm like, "Whoa, wait. My tradition has been doing this for 2,000 years and saying almost the same stuff that you think is new and revolutionary. And yeah, it needs a little tweaking and maybe a little interpreting, but that's what a theology degree got me, so let me do the tweaking and interpreting." And so now, I'm kind of carving out a little space there in the academy once again with social justice and it kind of like radical politics, which is usually not connected to the church unless it's like liberation theology. And trying to blend those worlds, but I'm also doing it just like Claremont taught me to like get into the world. If you're in your degree, you need to be practicing.
Gregory: Well, I met with [Medgiva 00:05:04] about a year ago, and she was like, "I never thought you would want to see me because in class you were always so disgruntled and angry." And I was like, "Oh no, that's my love language. I got to learn by throwing it all out there." And I said, "But Medgiva, I must admit." Every class i came in asking, "I need a theory. I need Christian theology. I need a way of understanding this." And she was like, "Greg, hang out in the classroom and see what happens." And after a semester of that or three years of school, it was like, "Whoa! I don't need a theology. I need to be friends with these people. I need to stop telling Jewish people what they think and how they act and just be friends.", and how that just totally disingrated a lot of the barriers and exclusive theologies that I had and kind of formed something totally new [inaudible 00:05:45]. And so, that's what I'm trying to do now as well is say if I'm in the academy reading and learning and writing, I also want to be applying that in the church or in the community somehow.
Stephanie: Okay. Great.
Gregory: Woo!
Stephanie: Yes. So, give me some help with some definitions. What do you mean be exclusive theology?
Gregory: So, I grew up a Southern Baptist, and all of the theology that we could know, or all of the theology you could know, like A plus B equals C and one plus one equals two, and everything was clear cut and defined. And so, if things are really clear cut and defined, you can build walls pretty quickly because the moment someone doesn't agree with that clear cut defined definition, they're wrong, and they're demonized, and they're … You know, The Divine is on your side, so they're not only wrong, but they're wrong to God and to The Ultimate and this type of thing. But as my theology began to progress, I started finding little exclusive walls, and I thought I was this raging liberal who was coming to Claremont, and I was just going to woo everyone. It turns out I had a little Florida Southern flap trap boy in me that needed some working to do.
Gregory: But I kept finding all of these walls, and even in my what I thought was progressive theology, I kept finding things that I was being exclusive on, so one of them being like well, God just loves all religions and it's just one big elephant, and we're all just kind of roping at a different way. Or, I don't know, I just- I wanted one of these kind of frameworks to understand it, and the more I tried to frame it, I kept building walls, so that frame is a word for wall as the more I tried to kind conceal it and bring it together, I kept framing it in that way. And the more I was in relationship with people, and the more I like lived into the reality of theology has to be processed and lived out and engaging with human life and non-animal life, non-human animal life, that yeah, those walls begin to break down.
Stephanie: Okay, thank you. So, give us a working definition of social justice, and you said that you, "Oh, we've been doing- my community has been doing this for 2,000 years." Help us see that thread, and help us, give me some examples of things that you're doing right now as you're trying to actualize that and lead that in your community.
Gregory: Okay, so here's where I make a difference now in my thinking between liberal and radical, and my kind of liberal and conservative streaming or like, "Oh, there's a left and a right. Republican, democrat." It was all kind of centered around the current economic system which we have, which capitalism or free market or uni liberalism, whatever it is, and that if you just look at kind of like American problems or social justice, you see homeless people and you see that there are some ghettoized neighborhoods and some people don't have access to health care, but you don't necessarily see the global picture. And when I begin to look at the global picture of what our economy does and the way in which it works, we started to push a lot of the problems; pollution, ecological problems, financial issues, slavery issues, literally just paying people too little of money that they can't survive. Just pushing that to other countries so that we good Americans don't see it, so what social justice is for me and the church was homeless feed, soup kitchens, and just kind of like bandaid problems to maybe help people.
Gregory: But social justice to me, that means something different, and because I see this economic system just not working and fundamentally flawed that wealth is going to be centralized at the top and never kind of spill down to the bottom, that I bean to, through this anthropology degree, "Okay well, let's listen to the people in the bottom." Why are we only listening to the social change from the top? Or from, you know, Bernie Sanders or from political imaginarys or from TV, but why didn't we listen to the black mother who chained herself to the bridge and said, "My son was shot. He was unarmed, and the mother to my left, her daughter was shot. And like [inaudible 00:09:58] to my right, her son was shot, and we are lock chaining ourselves to this bridge for a much larger vision than just look at us, imprison the police officer or something."
Gregory: And when I started going to those actions and those protests, I also began to realize that the way much of the media and the larger dominant there kind of framed those where, "Oh, those are just crazy people, and those wild experience, and blah blah blah." But when I was going, it was church. I was meeting with people, praying with people, engaging people, being with people that were totally different than me; different classes, different colors, this type of thing. And so now, social justice to me means a larger critique of kind of the global economy and our global situation. Thinking through like world systems and what not, and so our problems can't just, or I mean our solutions can't just be bandaid solutions, but really need to call out this larger thing.
Gregory: And so, to me, then that's where the perfetic tradition comes in is Jesus was doing that day one. He didn't just go to homeless people and say, "Here's some of loafs of bread." He said, "Caesar's doing it wrong, and the religious tradition's doing it wrong, and we need to somehow do it better." And he offers a set vision, but his critique was not, again, of subtle things. It was a systemic critique, and so social justice must be systemic in my mind.
Gregory: Okay, so then the other thing is that Jesus being a brown poor homeless dude who grew up, or I mean, itinerate person who broke the working day laborer, probably 14 hours of work a day plus some up to some down that, "Oh my gosh, this is the half the world today. That half the world today is a brown day laboring that their back of their neck is roasted by the sun because they're bent over picking tomatoes or whatnot." And so, Jesus again was locating divinity amongst poverty or impoverished people, not just poor people, but people who are intentionally impoverished. Then I want to go find those people today and listen. And not listen in a barrading way, not listen in a how can I help you because I'm better, but wait, you've experienced the struggle. I mean,
Gregory: I'm gay and my family doesn't necessarily love it, and that's my struggle and that's my story and I can make a whole room of church folk cry about it, but when a black mother tells me that her son was shot and killed, or a peasant village in Chiapas, Mexico tells me their entire land was robbed from them, and they are the ones who drew into action. The mothers locked themselves to the bridge, not a bunch of white people. The Chiapas peasants rose up and created their own autonomous community, and those are the peasants who are robbed of no education and resources.
Gregory: And so, I keep my inspiration exactly where Jesus said I would. Where people who are marginalized, kicked out, abused, pushed to the side, and Jesus located divinity amongst them, locates sacredness amongst them. And now, I'm being able to locate my entire framework of like social theory and social change through these like bottom of grassroots like it was opposed to kind of like that top down omnipotent god, all controlling god, it's this out of persuasive power that kind of lures justice into being as opposed to kind of makes it happen and you know.
Gregory: So, there's a lot of theological connections that can be made with our vision of who god is, and how god works in the world, and Claremont did that for me as processed theology is all this is that if everything's a process, then our theories of social change don't necessarily need to be me, the smart academic white guy sitting in a room reading tons of books, writing a long essay about how to change the world. It's in process, it's going to that occupying encampment, practicing consensus decision, and holy cow, I've never done that before, but now all of a sudden I'm doing it and this is the world where I want to live in where people aren't telling me how to answer, but we're all collectively doing it, but it's hard and it might take two hours and we got to practice it in process. And when we do that, these things being to come alive, they flourish, and this type of thing.
Stephanie: I wish I had my handkerchief. I would be waving it. This is incredible. You are such … You have these huge concepts, and you are able to explain them in a way that is so ineligible and so like doable. I feel a lot … I'm experiencing and people around me are experiencing a lot of hopelessness right now because despair is seductive, but what you're saying is such a huge flash of light on that seduction of despair, so thank you for that.
Gregory: Well that, that comes from … Okay, so right after the election of Donald Trump, I … I mean, I live in San Francisco, or I live in Palo Alto, but I was in San Francisco, and the whole city, you could feel this like, maybe I was projecting, but a lot of the city you could feel this remorse or pain or sadness and there was candle vigils and this type of thing. And then, I turned on a radio program from Uhuru, which is like this black radicals in Saint Petersburg, and this lady was saying all of these white liberals are saying that how scared they are that Donald Trump is now president. And what she was saying is this isn't something new. This didn't just happen.
Gregory: This is my experience from the time my family was robbed off Africa and the natives were wiped out in genocide. That this is the narrative I only know is struggle, is fighting back, is liberation, so don't come to my march, don't do I think and say, "Look at me, I'm doing this social justice thing.", but say, "Whoa, for 250 years your entire people group has suffered slavery, genocide, and cultural destruction, and you're still fitting? You're still persisting? You're still resisting? Whoa, I'm going to find my hope in you, not in four more years. I'm going to find my hope in people who've been literally under the neck or under the boot of oppression for 250 years and still find dignity. Still find the next breath, the next day, and move on and this sort of thing." I don't know, finding hope in those spaces sounds interesting.
Stephanie: Wow. Wow, yeah. How privileged of me to say the day after inauguration, "Oh, this is over." How privileged of me to just then notice that things had changed. Okay. Tell me about some of the projects you've been doing with the radical reading group, and the ways that you're trying to help others in your community learn and engage.
Gregory: Uh-huh (affirmative). Well, I must say, this all new for me thinking more systemically about how we participate in social justice. One of the ways that I've been trying to, I don't know, wrestle with this and figure it out is in community with other people, and so, I started this radicel reading group and it's a lot of what we were reading in class that I realized, "My goodness, why wouldn't I know any of this was here.", because it's all there. These marginalized communities have a wealth of knowledge and literature, and be able to read that is just incredible, and sort of bring it to Palo Alto, which is one of the wealthiest neighborhoods in California, in the United States. It was very exciting 'cause it's a critique of the very economic system that this place benefits from.
Gregory: But it's a group of just random from meetup. I use meetup.com, threw it out there, and had no idea what would happen, and, again, I picked the readings at first. So, one of the things that happen when you're trying to be a radical is you want everything to be horizontal and everyone's voice matters, but eventually I decided to put the pen on the paper and do something. And so, I did it. I started the meetup. I picked the readings. I showed up to the group, and they were all like, "Oh, we're so happy that you put the initiative in yourself, and now, we're willing to participate in a more horizontal leadership thing."
Gregory: But we needed to like kind of get it going. And so, then we'd meet every two weeks, and we kind of discussed what we wanted to talk about. We talked about things like armed revolution rather pacifism, which is, to me, like when you think about the Black Panther party, they arm themselves, and what most people think of that is they arm themselves because they're violent and vicious and mean, but if your, again, for 250 years, if your people's story is colonization and oppression, to arm yourself suddenly says, "No, I have the same dignity that you officer has with his gun and coming at me." And there's these famous stories of Hughie Newton knowing the law legally really well, and an officer was like, "You can't have that weapon." And he would be like, "At code 42, dat da da says I can." And it was just like that I might be an oppressed person, but that doesn't mean I'm not smart, that doesn't mean can't know your laws, that doesn't mean I can't follow them.
Gregory: Let me start again. I forgot where I was going with that. Oh, the radical reading group. And so, the idea there for me and my Christianity is Jesus was a pacifist. He died, he died at the hands of the state because he didn't resist violently. When he's getting in the garden, Peter whips out a sword, cuts off a guard's ear, and Jesus was like, "Whoa, whoa, wait. Those who live by the sword die by the sword." Putting his ear back on, they take him, they beat him to a pulp, then they lock him in a cage, then they nail him to a cross, and he's the whole time, "Love your enemies." So, it's this like very dogmatic nonviolence. And so, then my privileged white perspective loves it. It works for me. I don't ever face police violence. I've never gotten in a fight really, and if I do, I probably felt bad about it because I was in the wrong.
Gregory: And so, but when I started to look at these communities who they live in perpetual violence; state violence, police violence, whatever it is, but their framing is going to be different. It's not just going to be this like liberal pacifist framing. And I don't know if they're right or wrong, but I'm just saying that the context in which it comes out of is, "Whoa, okay." I shouldn't be so quick to just tell the Black Panthers that you're a bunch of violent revolutionaries who should be pacifist. I now realize that oh my gosh, I should listen to where that's coming from. Why? How does that work, and what were my barriers or kind of projections onto them that said, "Oh, you're work's just invaluable because you have guns and you aren't pacifist like Jesus said."
Gregory: And so, we bring up things like this in the reading group to wrestle with that 'cause say we aren't reading Armed Revolution because I'm asking everyone in the group to go buy a gun, I mean, I'm still the pacifist, but we're reading it to stretch ourselves and to go, "Whoa, we've usually just kind of pushed those ideas to the side, but now we're beginning to find new ideas and new nuggets of truth in them that I find to be more true than the answers I'm getting from like the state or from government in social change perspective, something like that."
Gregory: And so, the reading group is again, trying to cultivate consciousness. It's not people going out and doing the work, it's literally people cultivating consciousness. I've read about that in my History of Social Movements since, you know, in Paris in cafes they're having these reading groups and this type of thing. It's not doing the work, it's reading the work. But that's fine. I think there's space for that, 100%. That's what's radically changed me as an academic is the more I'm reading and learning, the more I'm changing. It's funny though because all of the reading is very practical, and so the more we read it, the more everyone around the table is like, "Okay, we got to do something. We got to start a collective. We got to start food, not bombs. We've got to do something." And what do we do? Do we start a political organization? Do we call our senators, or do we go occupy a park. How do we [inaudible 00:21:12]?
Gregory: And so, we actually are kind of rest like through this is it does seem to make sense to call your senators. It does seem to make sense to occupy their rooms, but it doesn't seem to make sense to say that's the end of it because the economic system that our senators work in ain't working for half the world or the environment. And so, if we can call our senators and go, "Okay, that's good work. That's obvious work. That's easy work.", but in reality, we need to be stretching our political imaginations to really address the systemic issues. So, call your senators, write those post cards, but come to the radical reading group so that you can realize that people have been writing postcards to their senators since day one, and it kind of works, sometimes works. It works for people with privilege and power, but lots of times it hasn't worked for people on the bottom, and if that's the case, then I think that our social, our furious social change, it shifts. It just doesn't end at women's marches or black lives matter marches or it keeps going and it keeps being cultivated and it keeps changing to be this more systemic, more inclusive of the global world, and more mindful to the fact that most ecologists I know think that a growth based economy on a finite planet just is not going to work.
Gregory: And so, I think we have to critique that economic system while also doing those kind of traditional political moves, and so we're trying to figure that out together, here, now. And so, some of the things that I've been doing are marches and speaking at marches. Okay, so I spoke at the Palo Alto Tax March.
Gregory: And now, let me give you a side comment. This is so embarrassing to say, but I got an email from the organizer, an old white liberal guy, who said. "We want you to come speak. I can't find a person of color, so i figured you could do it, right?" And being the privileged white, "Oh yeah, I'll do it!" Right after I sent that email I was like, "Oh my god, I can't believe I did this. I can't believe I did this. I shouldn't … Ah!" Ah, it's eating it's eating away at me this day, but it's also just so reflective of this area, and so reflective of how easy it is to kind of go with the flow rather than say no, that's wrong and obnoxious and a silly absurd question. How can we claim to be activist radicals or inclusive of anything if you can't a person of color. Now mind you, the person who asked me has lived in this area 30 plus years. Alright, but that's just absurd. A person of color shouldn't be speaking, they should be helping plan it. Actually, they should be planning it, and we should be showing up and putting the tables up, paying for it, and giving them the microphone, this type of thing, but that's not what happened. I failed that email, so maybe next time I'll get it.
Gregory: But one of the things that people kept saying in a note, "This is just a tax march, right? You're a radical. You're a systemic change. What's taxes all about? That's such a simple little thing." And to me, it was like, "Well yeah, but of course he should show his taxes, so that's an obvious thing." And the other thing that was that now I'm going to go speak at this rally, and I'm going to tell a story from some marginalized community. So, rather than tell of a story of Diane Finestein or something like this, I want to get a story from the jungles of Mexico and say, "Look, these people resist [inaudible 00:24:11] are cultivating their own autonomous community, [inaudible 00:24:16] learn what it means to be a political figures, political subjects. Let's listen to these badass people."
Gregory: So, that's what I did. I just told a story that they tell, and before I did this, I told a story with the water protectors health, so that's another idea is trying to … If I am the white guy and I am given the position and I didn't send an email that I should've sent that says we should do this differently, I'm going to at least try to uplift the stories of people that I'm finding my hope within, so the moderate protectors in North Dakota or the Rap Rebels in Chiapas, Mexico or the [inaudible 00:24:47] revolution right now in Seria. Yeah, I don't have a bow to tie that in, I don't know where I was going with that.
Stephanie: Yeah, that's really hard, and I struggle with this having been a school teacher and teaching in the city of Saint Louis and the Bronx. And I don't have an answer. I feel like it's inappropriate in a way for me to be the teacher, teaching children of color, and I also know that there should be teachers, really well educated teachers. And so, when I think about, because I often think about educational policy, like what do schools need and how do we get more qualified and great teachers in classrooms, and how do we get teachers who look like the students in classrooms. And I guess I'm thinking about the word ally. I'm thinking about power and access to education, but in terms of policy, like ally isn't the right word.
Stephanie: So, how do we make space, but even that phrase make space, I don't want to set the table because I shouldn't be setting the table. I should be speaking last, like what you said about setting up and paying for it, and I think a lot of people who are like me are comfortable being in charge, be facilitating, setting the table. We think we know what's best, and I think that's a huge sin because it has to do with self-righteousness and it has to do with a lack of humility. And I wonder if you could say more to help me think about when it's appropriate to use our expertise and talents and gifts and energies, and how we do better about not being self-righteous and perpetuating abusiveness.
Gregory: Uh-huh (affirmative). Uh-huh (affirmative). I have really … I'm really bad at this, or like this is something that I have been learning and slowly getting better at, which is nice about life, but … So, when I came to thinking about more liberal ideas, I was a hardcore conservative, and so the moment I … I changed my major in undergrad from architecture to religion and women's studies, and the women's studies thing was like I went from hardcore conservative, took one class, and was just like in love, but being in love, I had it all figured out, and I got to tell a bunch of women how they weren't feminists and how I was, and I would go there. That was a bad idea. And this is the same thing I did over and over with, "Okay, well now I like gay people, and I can include you in my theology." So now, I would go and be the Christian man who might even write a book about gay people without even knowing I was gay yet, so that might be a bad example because I did eventually come out.
Gregory: But I know that happens a lot in the Eve Angelical Church right now is that there's a big wave of queer acceptance, and there's a big wave of white straight cis male pastors writing books about how they accepted gay people. To give a kind of tangential story, the history book says that Abe Lincoln reed the slaves, and when I first picked up a book that said slave rebellions, and it was a whole list of just like hundreds and hundreds and hundreds of actions where slaves were saying, "We don't want to be slaves. This is obnoxious. This is absurd. We're going to go leave." And they would rebel, take over the land, or just escape, or get on these underground railroads, but it wasn't this rich white man who signed a document that got a bunch of people of color free, but it was people of color resisting and fighting and escaping and causing so much economic turmoil that they had to do something.
Gregory: And so, that's to say that the story I'm telling myself is I was the elitist academic or the smart guy or the liberal or whatever, and therefor everyone had to be like that, and everyone needed to kind of arrive at that space, and it was this dominating kind of narrative. And what I've been trying to do and what I've been kind of saying here is to listen to those voices, not tell them what they're thinking, and to search for them. When I was saying I was listening to the Uhuru radio, that took me. I was looking black, autonomous, radical radio trying to find … When I was listening to the sermon about trans lives, I sat in front of my computer and just cried for a day listening to trans stories over and over, but that's the beauty of the internet is now I can learn from Latin women and trans women and people of color and people in Mexico all by kind of exposing myself to them on the internet.
Gregory: Now, that's not a bodily connection, but it's a first step of trying to say, "Okay, how can we break out of these I've got it figured out modes, and go to those other places." And every single time I go to one of those other places, it shifts my thinking. It shifts it so much so that I- it just rocks my world. I mean, I went to Claremont thinking I need a Christian theology, and I left going, "I just need to get to know people of different faiths, and my theology will come from that." And it won't be angry, disgruntled, and it probably won't be a systematic long text. It's actually really easier in my mind when I was in relationship with people.
Gregory: We have a, at our church, our church is predominately older people, and I find it very important to have like a gender neutral bathroom. And so, I turned our men's bathroom into a gender neutral bathroom, and we don't have trans people that attend on a Sunday morning that I'm aware of, but we do have throughout the week multiple people who are gender fluid and very much so. And so, it's a nice thing for them, and being like this queer radical, it's also nice for me even though I dress like a dorky white guy.
Gregory: But anyways, so the idea there that people started to complain about it, "Why do we have this Gregory?" And I had to kind of explain, "Well, as Christians, we don't just stand up for the right thing, we put our neck out on the line.", and if a bathrooms are a neck on the line, I don't know. This is probably hyperbolic. But we put our neck on the line in attempts to say we don't normally like that marginal community, they're it. That's where Jesus located divinity, so I'm going to listen to what they have to say, not tell them what they have to say with my feminism, with the slave narrative, these sorts of things. Not tell other people what to think, but really stress try to soak in that knowledge and that wisdom, and do it from spaces where the people have really been in the struggle and really been- and come through that struggle.
Stephanie: And … Ah. Ah. Being human, it's so good. It's so hard, it's so hard.
Gregory: Uh-huh (affirmative).
Stephanie: This is great. I that you've given me so, so, so much. I can't wait to finish this out and to share it. I just- I wonder if you could help me think about, for one last question, staying in relationship and staying engaged with really difficult conversation, so people online, in person, in our families who just I really think they're wrong. I really think I'm the right one, and how do we do that work of not de-friending, of not blocking, of not refusing, or not getting [inaudible 00:32:41]. Like how do we stay in relationship? Do you have any insight or tips or pastoring pieces, like how do we stay in relationship?
Gregory: Right, right. I don't think that this is necessarily the answer, but it's worked really well for me, and in my mind, when I was growing up, people framed left and right, and I always imagined like a linear line. And that line could extend as long as my life or, I don't know, however we want to imagine this, but that wherever I am on that left to right spectrum, or conservative to radical perspective even, I've got like a couple people to my left, and a couple people to my right in this linear metaphor. And so, those couple of people are the people that I want to affect, influence and affect, and let them affect me, and so that means that right now I'm reading radical literature. Who's consecrative? It's my liberal friends who say, "Gregory, I'm not going to go the black lives matter march, but I support it. And Gregory, of course I support social justice, but I've never been to a meeting led by a person of color." Okay, well I want to influence that person.
Gregory: Now, my mother doesn't like gay people, doesn't believe in climate change, is a Fox News every single day-er. When I talk to her, it's not always that easy, but it's also she's not in my mission scope right now. My scope is these couple people to my left, couple people to my right, and so when I'm at school and there's people who haven't shaved their legs and arms and that are have gauges all over their face and have painted their hair, I want to go, "Whoa. Okay, so you've been able to express yourself in a way that I'm still scared to do. I want to be around you so that you can loosen me up a little. I still think patchouli is what hippies wear, so I want to be around you, a patchouli wearing hippies so that you stretch my imagination. Help my recognize that's not actually what's going on."
Gregory: And then, the person to my right, that's the bubble I'm trying to escape. I'm not trying to engage foxes. I'm not trying to gauge [inaudible 00:34:35]. I'm trying to engage some people at my church who don't know that we should have a trans restroom, and if I can engage them, and I can kind of learn that there's still conservative thinking in me, and so I can see it in other people when they're wrestling with this trans bathroom thing or whatnot. But again, yeah, so to me it's trying to keep it in there. Now that I've, so then to take this full circle, after seminary, I first year of seminary; angry, disgruntled, desperate for theory. Third year of seminary; happy, more content, but definitely more mindful of how to gain knowledge and how to learn about religion and religious experiences.
Gregory: So now, if someone comes up to me and says, "Gregory, the bible says gay people are going to hell and blah blah blah." I can sit back, relax, and go, "Well, let me tell you about this angle, what the scripture says, what the history says, what the context …" I have no fear. Now, when I first, two semesters ago when I first started my radical studying, it was like, "Anarchism, socialism, we have to talk about this all the time. Everyone must to think about it." And if I were to go talk to my mother, my god, she'd really think I'd lost it.
Gregory: But again, after two semesters, I suddenly have a little more confidence in the way I'm thinking about it, and so at the radical reading, if someone's like, "Well, that's just never possible. That's too utopian." I can go, "Well, here's seven examples of how it's possible. Here's the long history of how it's happened." And I'm more mindful of it, and so when I have to engage that hyper-conservative person, I'm like, "Ah, okay. Well, I'm a little more content on those certain things. I've engaged them, I've read them, I've participated in those communities." So now, my responses can be more wholistic, more caring, more loving.
Gregory: So again, like when it comes to white Trump supporters taking a lot of blame for electing him, as a radical I can go, "Wait, these are working class people. They haven't been given a good education. They probably sit in front of the television, so that's not their fault. That's kind of like corporate media at fault, so what is corporate media telling them?" And so, now I begin to realize that these people are victims in many ways, and at the same time, victimizing in people, but they are victims in some ways.
Gregory: So, when my dad calls me and just is so hateful of Barrack Obama or some liberal politician, I can go, "Well dad, I know that you've hard your whole life, and I know that you still don't have a lot of money. And I know that you're really struggling with the fact that your son lives on the left coast and is gay." But now, I can relate to him and his struggle as opposed to just the intellectual side of things. Like you're mad dad because you're poor, and you're not going to be able to get out of this class and you don't have any sort of framing of that. But rather than kind of tell that to him, I can go, "Whoa, whoa, whoa. Actually in your angry, what I'm hearing is you're poor and you can't ever get out of this class, and you were told in the '50s and then in the baby boomer that that exactly what should've happened a while ago."
Gregory: But yeah, so it's now that I've kind of, I guess, more comfortable in that space, I can now engage the fox answer with more confidence because now I know who owns Fox News and what's going on there, a little more meaty to my conversation as opposed to just passion or anger or something like that.
Stephanie: Thanks for listening to In Times Like These, where we explore issues of politics and faith, and learn from one another how to navigate difference from maximum flourishing. In Times Like These is a product of SLU Live at Claremont Lincoln University. For more, subscribe, share, and visit us at claremontlincoln.edu.
What it means to have privilege
Why Christianity can't come from the top down
How those in power can step aside and become allies
How all justice issues—the environment, workers' rights, gender, poverty, race, and religion—are intertwined
1. "A lot of people who are like me are comfortable being in charge. We think we know what's best and I think that's a huge sin."
People in power like to keep their power. Even if we think we're being welcoming and kind, as long as we are in charge of events and the forms of dialogue and protest, we are continuing patterns of oppression. How do we balance using our expertise with working in solidarity?
'A lot of people who are like me are comfortable being in charge. We think we know what's best and I think that's a huge sin.' Listen now: Click To Tweet
2. "When everything is clear cut and defined, you pretty quickly build walls."
Scholars, religious and ethical leaders, and heads of organizations work to create rules, expectations, and clear patterns of behavior and practice. This can make living together easier, but as soon as we say, "This is the right way to do this," we start building pockets of exclusion and closing our minds to other ways of being.
'When everything is clear cut and defined, you pretty quickly build walls.' Listen now: Click To Tweet
3. "Why are we only listening to social change from the top?"
Sometimes calling your senator is one great tool. But the economic systems in which our leaders participate doesn't work for most of the world. So why do we keep going to those with power (professors, religious leaders, political leaders, celebrities) to seek change? Instead, we should be building relationships and listening to those at "the bottom"—those who are living and working in marginalized spaces.
'Why are we only listening to social change from the top?' Listen now: Click To Tweet
#StandingRockSyllabus – https://nycstandswithstandingrock.wordpress.com/standingrocksyllabus/
The New Jim Crow: Mass Incarceration in the Age of Colorblindness by Michelle Alexander
Towards the "Other America": Anti-Racist Resources for White People Taking Action for Black Lives Matter by Chris Crass
Movement for Black Lives, A Vision for Black Lives: Policy Demands for Black Power, Freedom, and Justice
From #BlackLivesMatter to Black Liberation by Keeanga-Yamahtta Taylor
Burn Down the American Plantation: Call for a Revolutionary Abolitionist Movement by Revolutionary Abolitionist Movement
Taking Sides: Revolutionary Solidarity and the Poverty of Liberalism by Cindy Milstein
Uhuru Solidarity Movement
Website: https://www.inpdum.org/
News Website and Radio: http://www.theburningspear.com/uhuru-radio
Facebook: https://www.facebook.com/uhurusolidarity/
Cruising Utopia: The Then and There of Queer Futurity by José Esteban Muñoz
Against Equality: Queer Revolution, Not Mere Inclusion by Ryan Conrad
That's Revolting: Strategies for Resisting Assimilation by Matilda Bernstein Sycamore
Normal Life: Administrative Violence, Critical Trans Politics, and the Limits of Law by Dean Spade
Captive Genders: Trans Embodiment and the Prison Industrial Complex by Eric A. Stanley and Nat Smith
Queering Anarchism: Addressing and Undressing Power and Desire by Deric Shannon et al.
Queering Sexual Violence: Radical Voices from Within the Anti-Violence Movement by Jennifer Patterson
Gender Outlaws: The Next Generation by Kate Bornstein and S. Bear Bergman
Modern Introductions to Leftist Politics
Graeber, David – Are You An Anarchist? The Answer May Surprise You!
Change the World Without Taking Power by John Holloway
Decolonize Anarchism by Maia Ramnath
Revolution at Point Zero by Silvia Federici
Wobblies and Zaptistas by Andrej Grubacic
Joyful Militancy by Carla Bergman
Beautiful Trouble – http://beautifultrouble.org
Pastor Gregory Stevens's Current Project
Website: http://www.MosaicSouthBay.com
Facebook: http://www.facebook.com/MosaicSouthBayArea
Twitter: http://www.twitter.com/MosaicSouthBay
How to connect with Gregory and with us:
You can find Gregory on Twitter @HelloGregory and on Facebook here.
change dialogue in times like these interfaith podcast privilege social change social justice
Coming Soon: Challenging the Status Quo [Podcast]

redpajama_set_name: RedPajamaCommonCrawl


I wanted to make a DO or DIE thing. But I'm just scared.
I'm willing to take the risk, but I'm afraid of risking our friendship. If I tell him how I feel, I might lose him forever. But if I keep it to myself, I might find him in some other girl's arms. This has been bothering me for days. I kept on making parinig through my FB page, but it seems like he doesnt get it. I invited him to this event, but it he couldnt show up. I keep on dropping hints, but still, not getting it.
I'm not sure why he seems so dense. And I can't figure myself for liking the chase.
I have this thing for him for six years. Eventhough I had a relationship that time, I never failed to cross paths with him. But the weird thing is, we'd both be in a relationship. I never really imagined that this would happen, ever, because I thought my former relationship would be my last. But here we are, both single, free and unattached. So why is he still not doing the asking?
It happened again when I was feeling woozy from the vodka that my brother mixed out for our friends. I insisted my friend to call him, see how he is. He's still the same bubbly but knight-like person I used to know. He used to be like my protector. Whenever we go to parties with our friends, he would take me home safe. He never failed to go to my debut even though we barely knew each other that time. He was always there. Sadly, he never saw me more than a friend.
When he found out that I broke up with the ex, my friend told me that "Single na pala si Ria eh! Siya nalang liligawan ko!" Now I'm not sure if he was dead serious, but I felt happy that maybe the spark he was looking for would turn into this flame I had long been waiting for.
And that seems to be the problem.
"Maybe the absence of signs is a sign"


text:
Public Relations Specialist Salary Range
By Karen S. Johnson
How Much Does an NOC Specialist Make?
New Grad Biology Jobs
How to Find a Leasing Job
The Salary Range for an Assistant in a Public Relations Firm for Fashion
How Much Does an Industrial Electrician Make?
A public relations specialist – also referred to as a communications or media specialist – has a very hands-on job. PR is, as defined by the largest public relations member association in the United States, Public Relations Society of America, "a strategic communication process that builds mutually beneficial relationships between organizations and their publics." The PR specialist is heavily involved in this relationship-building through writing and personal interaction with media and other organization stakeholders. The Bureau of Labor Statistics reports a May 2011 mean annual salary range of $30,860 for the lowest percentile, up to $96,880 for the highest.
Becoming a Public Relations Specialist
To gain employment as a PR specialist, you'd do well to earn a bachelor's degree in communications, journalism, public relations, English or even business. It may not be a requirement, particularly if you have work experience in communications or PR, but it will improve your chances of breaking into this field and make you more competitive. A 2011 Georgetown University study ranked communications as one of the top 10 majors in the United States. The same study also indicated you are likely to earn more with a bachelor's degree, and up to 12 percent more with an advanced degree.
Industry Ranges for Top Employers
The type of industry you work in as a public relations specialist will affect your annual salary. Among top employers of public relations specialists, the lowest range is in education — at colleges, universities or professional schools, with a 2011 mean annual range of $54,110. You'll earn at the highest end of the range working in an agency, at $73,190.
Ranges Among Employers that Pay the Most
Expect increased competition with fewer available jobs at the highest-paying industry sectors: public works, such as water and sewage; the U.S. Postal Service and federal government; computer systems; and auto manufacturing. BLS reported annual ranges among these industries of a low of $84,180 in the auto industry to $94,390 for public water and sewage system employers.
Geographical Ranges
The BLS reported the top-paying areas in the United States, in addition to the District of Columbia, as California, Virginia, Maryland and New York. Mean annual salaries range from a low $69,190 for New York to a high of $83,050 for the D.C. area. The PRSA's annual salary survey also reflects higher salaries for major metropolitan areas, with $67,300 combined average for New York, Atlanta, Chicago and Los Angeles, up to $10,000 more annually in Boston, Dallas, Houston, Washington, D.C., and San Francisco.
Public Relations Defined: A Modern Definition for the New Era of Public Relations
PRSA: JobCenter-Salaries for Corporate Communicators
Bureau of Labor Statistics: Public Relations Managers and Specialists
American Association of Advertising Agencies: Corporate Communications Specialist
Public Relations Society of America: Home Page
Universal Accreditation Board: The Value to Employers-Why Hire an APR
Based in Central Texas, Karen S. Johnson is a marketing professional with more than 30 years' experience and specializes in business and equestrian topics. Her articles have appeared in several trade and business publications such as the Houston Chronicle. Johnson also co-authored a series of communications publications for the U.S. Agency for International Development. She holds a Bachelor of Science in speech from UT-Austin.
Top Paying Entry Level Jobs With a Bachelor's Degree
The Average Salary of a Public Relations Manager
How Much Per Hour Do PHP Programmers Make?
Salary of a Refinery Operator
The Salary of a Bilingual Product Marketing Specialist
The Average Pay Scale for Non-Emergency Dispatchers
Preschool Teacher Payscale
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The Average Income Per Year for a Petroleum Engineer
1 Top Paying Entry Level Jobs With a Bachelor's Degree
2 The Average Salary of a Public Relations Manager
3 How Much Per Hour Do PHP Programmers Make?
4 Salary of a Refinery Operator


She opened a new store.
Matthieu was kind of disappointed.
Lanny and I are very busy.
Valentin bought a newspaper and read it on the train.
Jiri stole some money from Subra.
I figured Kamel would like Marla.
Did you get this from Jacques?
I don't see her anymore.
Robin just turned thirty years old.
Janet called to her across the street.
This language has been in decline for several centuries until recently.
We never would have allowed Chet to go there by himself.
Alfred was completely at a loss to explain his behaviour.
Tanya and I already know each other.
Because of the change in Canadian marriage laws, many American homosexuals came to Canada to get married.
We're excited about the challenge.
A lot of banging and cussing could be heard coming out of the garage when Paul was trying to fix the lawnmower.
She loves him and me.
My uncle Bob fixed my clock and now it tells the time correctly.
I'd like to take Victor up on his offer.
I thought Kathy lived in Boston.
Do you think I could talk to Alejandro?
Micheal, will you get up?
Vic couldn't hide his frustration.
Only do what Vicky tells you.
Ginny left without waiting for a reply.
I often visited his house.
It's not at all rare to live to be over ninety years old.
As soon as Gunter laid eyes on Olaf, he knew she was the one for him.
You're Jayant Jackson's daughter, aren't you?
How unappreciative can you get?
If you guys want to sleep here, it's no problem.
Ordinarily, urban planners do not view pedestrians as important traffic.


text:
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Officiating gaffes continue to plague the Stanley Cup playoffs
By Isabelle Khurshudyan The Washington Post
BOSTON - Just as Boston Bruins President Cam Neely chucked his water bottle against the wall of his press box suite, fans at TD Garden littered the ice with yellow towels in a similar statement of displeasure with the referees. The St. Louis Blues had just taken a two-goal lead in the third period of a pivotal Game 5 in the Stanley Cup Final, and it was a non-call in the sequence leading directly to the goal that has again ignited gripes about the NHL's officiating during these playoffs.
As Bruins forward Noel Acciari was playing the puck along the boards, Blues center Tyler Bozak attempted to swipe the puck away from him, extending his leg and stick. He took Acciari's legs out in the process, a trip that referee Kelly Sutherland didn't whistle. Acciari was still down on the ice as St. Louis celebrated a goal, David Perron's game-winning tally.
Though players from both teams were diplomatic after the game, Bruins coach Bruce Cassidy's remarks were pointed, making reference to the multiple officiating blunders this postseason - and not just against his team - in what's become a major issue for the league. Another incident that wasn't penalized on the ice, St. Louis's Ivan Barbashev's high hit on Boston's Marcus Johansson - warranted a hearing with the NHL Department of Player Safety for an illegal check to the head.
"The National Hockey League is getting a black eye with their officiating in these playoffs, and there's another one that's going to be talked about," Cassidy said.
Even before Thursday night's incident with Acciari, the league was already answering for two blown calls earlier in the postseason. In the third period of Game 7 between the Vegas Golden Knights and the San Jose Sharks in the first round, Cody Eakin was assessed a five-minute major for cross-checking San Jose's Joe Pavelski, who suffered a concussion after his head hit the ice on the play. But while the result was unfortunate, the action itself wasn't worthy of a major penalty, and the NHL later issued an apology to Vegas. The Sharks scored four goals during the five-minute power play, suddenly turning a three-goal deficit into a one-goal lead. The Golden Knights tied it to force overtime, but San Jose prevailed, sparking calls for referees to be able to review major penalties.
Then in overtime of Game 3 of the Western Conference finals between the Sharks and Blues, San Jose's Timo Meier batted the puck with his glove, a hand pass that four officials missed, and it resulted in the game-winning goal. A hand pass is not subject to review, so the goal stood.
As for Bozak's uncalled trip on Acciari, NHL Director of Officiating Stephen Walkom told a pool reporter, "We don't make comments on judgment calls within games. There are hundreds of judgment calls in every game. The official on the play, he viewed it and he didn't view it as a penalty at the time."
"You can see the official has a clear view of it, a crystal clear view," NBC Sports analyst Mike Milbury said on the broadcast. "There is nothing to impede his view of the trip, and he does have a clean trip. This is what he saw, no call, and seconds after that the puck is in the back of the Boston net. . . . That's just unforgivable and I don't know where Kelly Sutherland lines up again but it shouldn't be refereeing another Stanley Cup Final game."
The NHL has kept its officials accountable this postseason, but that could also be contributing to the problem. Dan O'Halloran is one of the league's most experienced officials and hadn't missed a conference finals in more than a decade, but after he assessed Eakin the controversial major penalty in Game 7 between Vegas and San Jose, he didn't work the rest of the playoffs. The same thing happened with Marc Joannette and Dan O'Rourke after the missed hand pass in the Western Conference finals.
"The problem with the finals right now isn't the quality of the officiating, it's the fact that three of the top officials - two for political reasons with the hand pass and the major penalty - have been sent home and the top referee, Wes McCauley, is injured," said former NHL referee Paul Stewart, adding that a coach would be criticized if he benched a veteran player for the rest of the playoffs after one mistake. Stewart said going "either all in or all out" on video replay would help officials; just goaltender interference and offsides is reviewable now.
"My feeling hasn't changed," Cassidy told reporters on Friday. "I feel it was a missed call that impacted the game, unfortunately in a negative way for us. ... But our play has to define us on the ice, not a non-call, call, whatever."
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Selecting the right product for your hair type and hair style is key to healthy, nourished hair. Find out which ones you need to have in your arsenal right here!
Having lots of fun under the sun can damage your hair. Make sure you use products that nourish and hydrate your locks so you won't have to deal with dry and dull hair this season.


text:
require 'delegate'

module Faraday
  module LogFilter
    class Env < SimpleDelegator
      def initialize(env, params_filter=[])
        super env
        @filter = Filter.new(params_filter)
      end

      def headers
        Array(response_headers).map { |k, v| "#{k}: #{v.inspect}" }.join("\n")
      end

      def http_verb
        __getobj__.method
      end

      def dump_url
        @filter.filter_url(url.dup).to_s
      end

      def dump_body
        if self[:body].respond_to?(:to_str)
          self[:body].to_str
        else
          pretty_inspect(self[:body])
        end
      end

      def status
        super.to_s
      end

      def has_body?
        !!self[:body]
      end

      private
      def pretty_inspect(body)
        require 'pp' unless body.respond_to?(:pretty_inspect)
        body.pretty_inspect
      end
    end
  end
end

redpajama_set_name: RedPajamaGithub


text:
Arteries of the Lower Extremity
The Arteries
Popliteal Artery
(A. Poplitea)
The popliteal artery (Fig. 90551) is the continuation of the femoral, and courses through the popliteal fossa. It extends from the opening in the Adductor magnus, at the junction of the middle and lower thirds of the thigh, downward and lateralward to the intercondyloid fossa of the femur, and then vertically downward to the lower border of the Popliteus, where it divides into anterior and posterior tibial arteries.
Relations.—In front of the artery from above downward are the popliteal surface of the femur (which is separated from the vessel by some fat), the back of the knee-joint, and the fascia covering the Popliteus. Behind, it is overlapped by the Semimembranosus above, and is covered by the Gastrocnemius and Plantaris below. In the middle part of its course the artery is separated from the integument and fasciæ by a quantity of fat, and is crossed from the lateral to the medial side by the tibial nerve and the popliteal vein, the vein being between the nerve and the artery and closely adherent to the latter. On its lateral side, above, are the Biceps femoris, the tibial nerve, the popliteal vein, and the lateral condyle of the femur; below, the Plantaris and the lateral head of the Gastrocnemius. On its medial side, above, are the Semimembranosus and the medial condyle of the femur; below, the tibial nerve, the popliteal vein, and the medial head of the Gastrocnemius. The relations of the popliteal lymph glands to the artery are described above.
Peculiarities in Point of Division.—Occasionally the popliteal artery divides into its terminal branches opposite the knee-joint. The anterior tibial under these circumstances usually passes in front of the Popliteus.
Unusual Branches.—The artery sometimes divides into the anterior tibial and peroneal, the posterior tibial being wanting, or very small. Occasionally it divides into three branches, the anterior and posterior tibial, and peroneal.
Branches.—The branches of the popliteal artery are:
Muscular Superior Lateral Superior Genicular.
Sural. Middle Genicular.
Cutaneous. Medial Inferior Genicular.
Medial Superior Genicular Lateral Inferior Genicular.
The superior muscular branches, two or three in number, arise from the upper part of the artery, and are distributed to the lower parts of the Adductor magnus and hamstring muscles, anastomosing with the terminal part of the profunda femoris.
The sural arteries (aa. surales; inferior muscular arteries) are two large branches, which are distributed to the Gastrocnemius, Soleus, and Plantaris. They arise from the popliteal artery opposite the knee-joint.
The cutaneous branches arise either from the popliteal artery or from some of its branches; they descend between the two heads of the Gastrocnemius, and, piercing the deep fascia, are distributed to the skin of the back of the leg. One branch usually accompanies the small saphenous vein.
The superior genicular arteries (aa. genu superiores; superior articular arteries) (Figs. 90550, 90551), two in number, arise one on either side of the popliteal, and wind around the femur immediately above its condyles to the front of the knee-joint. The medial superior genicular runs in front of the Semimembranosus and Semitendinosus, above the medial head of the Gastrocnemius, and passes beneath the tendon of the Adductor magnus. It divides into two branches, one of which supplies the Vastus medialis, anastomosing with the highest genicular and medial inferior genicular arteries; the other ramifies close to the surface of the femur, supplying it and the knee-joint, and anastomosing with the lateral superior genicular artery. The medial superior genicular artery is frequently of small size, a condition, which is associated with an increase in the size of the highest genicular. The lateral superior genicular passes above the lateral condyle of the femur, beneath the tendon of the Biceps femoris, and divides into a superficial and a deep branch; the superficial branch supplies the Vastus lateralis, and anastomoses with the descending branch of the lateral femoral circumflex and the lateral inferior genicular arteries; the deep branch supplies the lower part of the femur and knee-joint, and forms an anastomotic arch across the front of the bone with the highest genicular and the medial inferior genicular arteries.
The middle genicular artery (a. genu media; azygos articular artery) is a small branch, arising opposite the back of the knee-joint. It pierces the oblique popliteal ligament, and supplies the ligaments and synovial membrane in the interior of the articulation.
The inferior genicular arteries (aa. genu inferiores; inferior articular arteries) (Figs. 90550, 90551), two in number, arise from the popliteal beneath the Gastrocnemius. The medial inferior genicular first descends along the upper margin of the Popliteus, to which it gives branches; it then passes below the medial condyle of the tibia, beneath the tibial collateral ligament, at the anterior border of which it ascends to the front and medial side of the joint, to supply the upper end of the tibia and the articulation of the knee, anastomosing with the lateral inferior and medial superior genicular arteries. The lateral inferior genicular runs lateralward above the head of the fibula to the front of the knee-joint, passing in its course beneath the lateral head of the Gastrocnemius, the fibular collateral ligament, and the tendon of the Biceps femoris. It ends by dividing into branches, which anastomose with the medial inferior and lateral superior genicular arteries, and with the anterior recurrent tibial artery.


text:
Exploring Vail Mountain by bike
News News | Jul 26, 2014
Melanie Wong
mwong@vaildaily.com
On Vail Mountain, advanced riders can choose more technical trails, while intermediate and beginner riders can take the gondola and enjoy meandering, fun singletrack.
Jack Affleck | Special to the Weekly |
If you go...
What: Guided mountain bike tours
Where: Vail Mountain
When: Through the summer daily departing at 10 a.m. and 2 p.m.
How much: 2-hour tours for two people is $80, and $30 for each additional person; 6-hour tours for two people are $220, and $90 for each additional person
More info: http://www.vail.com under "activities."
VAIL — Two feet can take you to some amazing places, but two wheels can take you even farther.
There are views to be taken and wooded forests that you can roll through on quiet singletrack via bike on Vail Mountain that will take you from one end of the mountain to the other and even into the Back Bowls in the course of an afternoon. Take your pick from the whoop-inducing gravity trail Radio Flyer, the lesser trod track of Fred's Lunch or the majestic views afforded on the Grand Traverse. You can haul your bike up the mountain via Gondola One from Vail Village or the Eagle Bahn from Lionshead. If you're really looking for a challenge, then you can take the human-powered route up the cat track, although we'll warn you that it's an hour-plus grind to the top.
For every level
"There are trails that could challenge a world-class downhiller, but for the most part it's a safe mountain with a combination of different level trails."
The resort's riding is perfect for varied levels. Advanced riders can get some speed, lung-busting climbs and more technical trails, while intermediate and beginner riders can take the gondola and enjoy meandering, fun singletrack on the upper park of the mountain.
"There are trails that could challenge a world-class downhiller, but for the most part it's a safe mountain with a combination of different level trails," said mountain bike guide Steve Hill. "Plus, there's great shopping and restaurants nearby, so you don't have to go way out in the middle of nowhere to find some amazing singletrack."
For those who might not be familiar with the mountain, or who want an instructional riding buddy, there are guided mountain bike tours. Think of it as riding with that friend who has the trails memorized and always picks the best lines.
This is the third summer that Vail Mountain has offered guided tours, and Lonnie Bredeson, team leader of hiking and biking at Vail Mountain, said that mountain biking is enjoying a bit of a renaissance on the resort.
Bredeson has been mountain biking on Vail Mountain long before today's most popular trails were ever built. He led out World Cup downhill mountain bikers on a motorbike down Vail's burliest trails in the '90s and now said he's excited to bring people down the mountain again — although this time it's mostly families and trail enthusiasts.
Don't worry — you likely won't encounter any World Cup-style rock drops on your tour. These days, the mountain's trail team sweeps the trails daily to for upkeep.
Riders at Vail Mountain can choose from two-hour or six-hour ride sessions. The tours are for two people minimum, with options to add on more participants. You can rent a bike and equipment if needed, and gondola passes and bike haul tickets are included in the price.
Guides will typically take you on a short loop at Eagle's Nest to test your abilities, then decide your itinerary for the day. Beginners might breeze down the catwalks via LionDown and Village Way, or just ride around on the beginner trails at the top of the mountain and download the gondola. Note that you should know how to ride a bike, although that's not always the case.
"We had a woman last week whom we found out had never ridden a bike," said Hill. "I taught her how to ride a bike up there and she did great."
Hill took us on a recent tour down the frontside classic route — Radio Flyer, Big Mamba and LionDown. Radio Flyer is one of the mountain's newest trails, complete with big side berms, table tops that let you get some air if you so choose and a pump track section. It's fast, it's flowing and we exited the trail grinning.
Big Mamba offers more rocks and twists to challenge your skills, and then you can pedal your way down to the base for another round.
We were up for a little more pedaling, so Hill took us out onto the Grand Traverse, one of Vail's older but most spectacular trails. You'll drop into Game Creek Bowl and ride along the top of the bowl, looking down into fields of wildflowers. It's a rolling ride, with a couple very short grunt sections, but it's worth it for the view that allows you to see all the way into Edwards and on a clear day, beyond.
Assistant Managing Editor Melanie Wong can be reached at 970-748-2927 and at mwong@vaildaily.com. Follow her on Twitter @mwongvail.
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text:
Die Einheit der Kirche ist das Ziel der ökumenischen Bewegung (von Ökumene griech. Oikumene "[ganze] bewohnte Erde", "Erdkreis"), in deren Rahmen die Zusammenarbeit verschiedener christlicher Konfessionen stattfindet. Die Schwierigkeit besteht zum einen darin, dass die verschiedenen Konfessionen unterschiedliche Vorstellungen darüber besitzen, was Kircheneinheit bedeutet, und zum anderen darin, dass sich im Laufe der ökumenischen Bewegung verschiedene Modelle zur Realisierung der Einheit entwickelt haben.

Einheitsvorstellungen verschiedener Kirchen

Im Folgenden werden die unterschiedlichen Einheitsvorstellungen der römisch-katholischen Kirche sowie der evangelischen, anglikanischen und orthodoxen Kirchen erläutert. Diese stehen im engen Zusammenhang mit dem jeweiligen Kirchenbild der Konfession.

Römisch-katholisches Kirchenbild

Die Einheitsvorstellung der römisch-katholischen Kirche beruht auf drei äußerlichen Grundmerkmalen, die als Basis einer ökumenischen Annäherung dienen sollen:
 Verkündigung des Evangeliums und damit das Bekenntnis zum Glauben,
 die Verwaltung der Sakramente, wobei die Eucharistiefeier den Höhepunkt bildet und
 das Bischofs- und Papstamt.
Vor dem Zweiten Vatikanischen Konzil sah die römisch-katholische Kirche als Ziel der Ökumene die "Rückkehr" zu der einen katholischen Kirche, die als historisch wahre Kirche Jesu Christi angesehen wurde (lat. "est"). Beispielhaft war noch die Enzyklika Mystici corporis von 1943. In  der Kirchenkonstitution des Zweiten Vatikanums Lumen gentium wird die römisch-katholische Kirche als geschichtlich konkret verwirklichte Kirche Jesu Christi bezeichnet. Dies führt weg von der "Rückkehr-Ökumene" hin zur "Wiederherstellung der Einheit", die in der römisch-katholischen Kirche bereits angelegt ist (lat. "subsistit").

Evangelische Einheitsvorstellung

Nach evangelischer Auffassung bedarf es der Übereinstimmung in zwei grundsätzlichen Merkmalen, um in die gemeinsame Kirchen- und Abendmahlsgemeinschaft aufgenommen zu werden. Diese sind die reine Predigt des Evangeliums, dessen rechtes Verständnis in der Rechtfertigungslehre der reformatorischen Väter zum Ausdruck gebracht wird, und der stiftungsgemäße Vollzug der Sakramente Taufe und Abendmahl. Eine bestimmte Gestalt des kirchlichen Amtes wird als nicht notwendig angesehen (Confessio Augustana Art. 7, Leuenberger Konkordie 2).

Anglikanische Einheitsvorstellung

Auch in den anglikanischen Kirchen werden rechte Evangeliumsverkündigung und Sakramentsverwaltung als notwendig angesehen. Hinzu kommen das Apostolische Glaubensbekenntnis als Taufsymbol und das Nizänische Bekenntnis als ausreichende Erklärung des Glaubens sowie das historische Bischofsamt. Einigkeit in der Frage des Bischofsamtes ist für die volle, sichtbare Gemeinschaft der Kirche erforderlich, jedoch ist die Aufnahme einer Kirchen- und Abendmahlsgemeinschaft bereits möglich, bevor Einigkeit in dieser Frage herrscht (Chicago-Lambeth-Quadrilateral).

Orthodoxe Einheitsvorstellung

In der "Erklärung der 3. Vorkonziliaren Panorthodoxen Konferenz" wird die Einheit der Kirche in den Sakramenten, in Jesus Christus und in der Gemeinschaft in der Dreifaltigkeit begründet.
Um eine Einheit im Sinne der orthodoxen Kirchen zu erreichen, ist eine Rückkehr zur alten Tradition notwendig, welche sich aus drei konstitutiven Elementen zusammensetzt:
 apostolischer Glaube,
 das sakramentale insbesondere eucharistische Leben,
 das historische Bischofsamt in apostolischer Sukzession.
Diese patristische Tradition wird in der Orthodoxie bis heute gelebt und sie hat den Anspruch, alleiniger Erhalter dieser alten Werte zu sein. Daher sieht die orthodoxe Kirche es als ihre Aufgabe, andere Konfessionen auf diesen Weg einer kirchlichen Einheit zu führen.

Modelle der Einigung

Alle Modelle, die zur Einigung der Kirchen entworfen worden sind, beschreiben eine praktische Umsetzung der Einheitsvorstellungen. Die folgenden Modelle sind bereits praktisch umgesetzt worden, wobei man beachten muss, dass zwischen den Begriffen Einheitsvorstellungen und Modelle der Einigung erst seit den 1970ern unterschieden wird.

Kooperativ-föderatives Modell

Dieses Modell unterteilt sich in zwei Schwerpunkte. Kooperativ bedeutet, dass Kirchen in Angelegenheiten wie z. B. Evangelisation und Mission praktisch zusammenarbeiten. Im Gegensatz dazu ist ein Bestandteil des Modells föderativ, d. h. ein Zusammenschluss von autonomen Kirchen, wobei jeweils die Identität jeder Konfession beibehalten wird. In diesem Modell werden diese beiden Schwerpunkte miteinander verbunden. Es zählt zu den Modellen partieller Einigung, da nicht alle konstitutiven Grunddimensionen impliziert sind (Glaubensbekenntnis, Sakramentenlehre und Ämterverständnis ausgenommen). Nichtsdestotrotz stellt dieses Modell eine wichtige Zwischenstation auf dem Weg zur kirchlichen Einheit dar.

Organische / Korporative Union

Hervorgegangen aus der anglikanischen Kirche, galt das Modell viele Jahre als vorherrschendes Einigungsmodell. Da alle konstitutiven Grunddimensionen berücksichtigt werden, gilt es als Verwirklichungsform einer vollen Kirchengemeinschaft. Charakteristisch für dieses Modell sind die Forderungen nach einem konfessionsübergreifenden, neuen  Glaubensbekenntnis unter Beibehaltung von konfessioneller Vielfalt, der Etablierung einer einheitlichen Kirchenleitung und nach einem gemeinsamen autoritären Amt. Kirchen, die sich nach diesem Modell zusammengeschlossen haben, nennen sich Unionskirchen. Dazu gehören z. B. die United Church of Canada (1925), die Kirche Christi in Japan (1941) oder die Kirche von Südindien (1947).

Modell wechselseitiger Anerkennung/ Kirchengemeinschaft

Das Modell ist aus dem reformatorischen Denkhorizont hervorgegangen. Charakteristisch ist die aus dem Namen heraus resultierende Anerkennung der einzelnen Konfessionen untereinander im Bezug auf:
 Die gemeinsame Zugehörigkeit zur Kirche Christi
 Austausch der kirchlichen Amtspersonen
 Gemeinschaft in Wort und Sakrament
 Zusammenarbeit in allen Bereichen (Zeugnis und Dienst in der Welt).
Unter diesen Voraussetzungen existiert dieses Modell bereits in Form der "Leuenberger Kirchengemeinschaft" zwischen lutherisch und reformiert geprägten Kirchen. Die Bedeutung des ökumenischen Einigungsmodells bekam es durch das Hinzukommen der Kirche anglikanischer Prägung.

Einheitsverständnis des Ökumenischen Rats der Kirchen

Das grundsätzliche Ziel aller Mitglieder des ÖRK lautet "Einheit der Christen" beziehungsweise "Einheit der Kirchen". Da das unterschiedliche konfessionsspezifische Verständnis in Bezug auf die Einheit jedoch ein Kernproblem darstellt, kam es 1961 bei der 3. Vollversammlung des ÖRK in Neu-Delhi zur Formulierung der vier konstitutiven Grunddimensionen, zusammengefasst in einer Einheitsformel. Diese lauten: Bekenntnis zum apostolischen Glauben und Verkündigung des Evangeliums, Taufanerkennung und Abendmahlsgemeinschaft, Amtsanerkennung und gemeinsames Zeugnis sowie gemeinsames Handeln in der Welt. Trotz der Wichtigkeit dieser Formel, auf die sich auch spätere Überlegungen und Modelle immer wieder beziehen, treten immer wieder Kontroversen beziehungsweise Konflikte auf, die neue Herausforderungen darstellen. Konflikte sind beispielsweise die Gewichtung zwischen Gemeinschaft im Handeln und Einheit im Glauben sowie die trotz Einheitsvorstellungen gegebenen Unterschiede der Kirchen und wie man diese am besten in den Einheitsbegriff integriert. Auch bleiben über die trinitarische Verortung in der Schlusserklärung Kirchen wie die Unitarier weiterhin ausgeschlossen.

Eine umfassende Zusammenschau der verschiedenen Ansätze sowie Impulse zu ihrer Zusammenfassung enthält das Dokument Die Kirche: Auf dem Weg zu einer gemeinsamen Vision, das 2013 von der Kommission für Glauben und Kirchenverfassung des ÖRK veröffentlicht wurde.

Literatur
 Harding Meyer: Ökumenische Zielvorstellungen (= Bensheimer Hefte 78). Vandenhoeck & Ruprecht, Göttingen 1996, ISBN 978-3-525-87166-9.
 Georg Hintzen, Wolfgang Thönissen: Kirchengemeinschaft möglich? Einheitsverständnis und Einheitskonzepte in der Diskussion (= Thema Ökumene 1). Bonifatius, Paderborn 2001, ISBN 978-3-89710-165-4.
 Christoph Böttigheimer: Einheit ja, aber welche? Über die Problematik ökumenischer Zielvorstellungen. In: Stimmen der Zeit. 223, 2005, , S. 24–36.
 Orthodoxes Forum 19, 2005, , S. 153–232.
 Michael Kappes: Ökumene – wohin? Einheitsvorstellungen und Modelle der Einigung. In: ders. u. a.: Trennung überwinden. Ökumene als Aufgabe der Theologie (= Theologische Module 2). Herder, Freiburg im Breisgau 2007, ISBN 978-3-451-29377-1, S. 106–137.
 Johannes Oeldemann: Einheit der Christen – Wunsch oder Wirklichkeit? Kleine Einführung in die Ökumene. Pustet, Regensburg 2009, ISBN 978-3-7917-2206-1, S. 168–183.

Einzelnachweise

Ökumene
Ekklesiologie

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Q: Mac 10.4 osascript unicode issue osascript -e 'tell application "System Events" to keystroke "Æ"'
This works on 10.5 and 10.6 but doesn't work on 10.4. From what I understand osascript on Mac 10.4 defaults to MacRoman encoding. So on 10.4 this becomes garbled letters. Is there a work around for this issue?
Thanks.

A: It's been ages since I've had a 10.4 Mac at my desk, but what about something like tell application "System Events" to keystroke ("Æ" as Unicode text).

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