At the bottom of my neck, like right at the begining of my spine there is this huge hump.. Well it has gotten bigger recently when I spend a lot of time at work and there is like extream pain in that area and also in my lower back... It feels as if I can feel the end of the first vertibra (sp) is that possible?? Does anyone know what could be wrong?
My best friend actually had a hump on the same area. She also had a compressed disc that she did herself from an injury standing up under her deck. She actually went to see my neuro at Hopkins and he said it was fine and did not require surgery. He recommended celebrex and head traction.
Wish I could help, but I would really see a doctor and do an MRI to be on the safe side.
What you are describing is called a "dowagers hump" It can also be hereditary and does have alot to do with your posture, the condition of the cervical spine, etc.
I am having to learn to improve my slouching ways. You have to really think about it and work on stretching the cervical muslces to restore flexibility.
I would discuss your concerns with your doc and see what he recommends.
Thanks so much for your replies.. I have just been in so much pain it is unbarable... One more quick question was is head traction? Oh yeah also how would go about stretching the cervical muslces to restore flexibility??
If your doctor allows you, yoga will do wonders for your posture and cervical flexibilty, not to mention the rest of your spine. Make certain it's okay first.
Will that help with the pain? Also, what kind of doctor should I see. I went to an urgent care a while back and they had to x-ray my entire back because my tale bone was hurting.. They didnt say anything about the bone sticking out of my neck.. Do you think they will have to do surgery? I'm really confused on what to do really. Do you think I need to see s back specialist? The pain is unbarable.. What do yall recomend me do while I wait to see a doctor?
I would find a spine specialist, an orthopedist, or a neurologist to start. If you can't find one see if your family doc can recommend one. They need to determine the type and source of your pain first. It's way too early to be thinking about surgery. Get a good diagnosis first and then you can mke an informed decision.
Yoga did help me with pain partly due to the meditative aspects and the release of endorphins when you're practicing. Remember though, you need to find out what's wrong first so that you won't make a bad situation worse. Also, I've had my share of yoga injuries so with everything there is some risk.
Could this also be the reason I have such bad lower back pain?


Pegaspargase (Oncaspar) is a modified (pegylated) version of the enzyme asparaginase, which cleaves the amino acid asparagine into aspartic acid and ammonia. Depletion of asparagine in blood serum results in inhibition of protein synthesis, especially in leukaemic blasts which are not able to synthesise asparagine, thus undergoing cell death. Oncaspar is indicated as a component of antineoplastic combination therapy in acute lymphoblastic leukaemia. Oncaspar is contraindicated with a history of: serious thrombosis during previous asparaginase therapy; pancreatitis including pancreatitis related to previous asparaginase therapy; serious haemorrhagic events during previous asparaginase therapy; severe hepatic impairment. Oncaspar solution for injection (3750 units/5 mL) is available in a pack size of 1.


Joyce Fernlund, my grandmother, celebrates her 90th birthday today. Here is a reflection on her life and her God from portions of the 90th Psalm.
Grandma Joyce believes in the God of the Bible, having expressed saving faith in Jesus Christ. Thus the Lord has been her home, a safe and secure refuge throughout her days. The Lord is faithful to His people in every generation. Moses, the author of this psalm, knew the stories well. He could recount the ways of how God had been a refuge for Abraham and his descendants as they wandered about in tents, never receiving their land. Often without any permanent home, these believers found their true dwelling place was God Himself.
That same God – the Lord of Abraham and Moses – is still a home for His faithful people, including Grandma Joyce, her generation and the generations that have followed. "From everlasting to everlasting you are God" (Psalm 90:2). Christians find a home in the Lord Jesus, whose presence is a shelter even as life changes. Jesus promised, "If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him" (John 14:23).
Grandma has known many dwelling places through her years. From the childhood farm in Hammond, WI, to the family home in St. Paul, she has seen that no earthly habitation is forever. In recent years she moved to an apartment from her home of decades. But while her earthly homes have changed, her spiritual home has always been the same. "Jesus Christ is the same yesterday and today and forever" (Hebrews 13:8), and He has said, "I will never leave you nor forsake you" (Hebrews 13:5). Her home is Jesus. Her home is forever.
Grandma's years have exceeded the seventy or eighty. But with a lengthened span comes more experience of the toil and trouble of life. She knows the realities of life: life is hard and life is fleeting. She has looked to the Lord for sustaining grace through it all. She has learned the value of making each day count. Knowing life is short and fragile, we need to make the most of each day and live it wisely. "So teach us to number our days that we may get a heart of wisdom" (Psalm 90:12).
If there is one quality of Grandma's faith that continues to shine the brightest, it is her joy in the Lord. After ninety years, she still wakes up each morning and experiences God's steadfast love to her. He is her source of lasting joy and gladness. Years fly by, circumstances change, loved ones pass, difficulties persist, but God's love for His people in Christ is always faithful. Because His "steadfast love is better than life" (Psalm 63:3), we have a reason to rejoice and be glad every day of our lives. We are satisfied by the love of God in Christ to us. And that guarantees our joy, not only for all our days here, but for ever: "In your presence there is fullness of joy; at your right hand are pleasures forevermore" (Psalm 16:11).
May God continue to bless Grandma Joyce as she enters her tenth decade of life. And may we all look by faith to the Lord as our eternal home and joy.


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Q: WooCommerce Integration in swift how can I integrate WooCommerce in my swift code...I want to integrate Rest full API is my Application. I don't have any idea how to do this.
I got consumer key and secret key  and don't know further how to do this.

redpajama_set_name: RedPajamaStackExchange


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Statement from St Mary's Church
Home » News » Statement from St Mary's Church
By Haddenham Webteam - 3rd February 2015 12:30pm
Following the recent decision by AVDC's Strategic Development Management Committee to grant outline planning permission for 280 houses on glebe and agricultural land bounded by Aston Road, and Stanbridge Road, the following statement has been issued on behalf of St Mary's Parish Church.
The vicar and churchwardens of St Mary's church are extremely sad to read some of the comments on Haddenham.net regarding the proposed development at Aston Road/ Stanbridge Road. Like the writers, we and many of the worshipping community in Haddenham, are disappointed with the way the AVDC decision was arrived at, and understand the frustration felt by many. However, apportioning blame incorrectly isn't helpful, and the facts regarding the involvement of the Oxford Diocese & St Mary's are being disregarded.
We would wish to firmly reiterate what we and the Oxford Diocese have already expressed:
* St Mary's Parish Church has had no involvement in the outline planning application.
* St Mary's Parish Church has no financial interest in this matter and will gain no financial benefit should this planning application come to pass.
* We have supported the Neighbourhood Plan process, both by being represented on the committee from the outset, and also welcoming presentations at church gatherings.
* Lightwood has not been engaged by the Oxford Diocese, and cannot speak for them, as appears to have been the case at the AVDC Committee meeting on 28 January.
* In fact Lightwood has made the outline planning application not the Oxford Diocese.
* Lightwood has been engaged by the other landowner who owns some 50% of the land in question.
* Should this application come to fruition then the Oxford Diocese has undertaken to work with the Parish and District Councils as well as the other land owner and developer to ensure any development is sensitive to the needs of the community and the environment.
St Mary's church exists to serve & minister to the village & community of Haddenham and clearly has the best interests of the village at its heart. Virtually all of St Mary's congregation are village residents. There is no other motive. We hope & pray that anyone who may be feeling hurt or disappointed because of misinformation will be reassured.

redpajama_set_name: RedPajamaCommonCrawl


On his record breaking night, Jerrod Heard put up a record breaking 527 yards of total offense (Photo: Don Bender).
The point-after kick in college football — a kick taken from the 10-yard line and amounting to a 20-yard field goal — is the most basic of plays.
So when Texas' Nick Rose lined up to perform the kick that would punctuate a final touchdown run by Jerrod Heard to tie the game against California, coach Charlie Strong didn't even bother to watch.
With only 1:11 left to play, Rose saw Cal's Darius White roar around the end of the line. Rose missed the extra-point kick, kicking the ball wide right and securing Cal's 45-44 victory before a feverish, and then stunned, crowd of 91,568 fans Sept. 19 at Darrell K Royal-Texas Memorial Stadium.


I'm a native of San Francisco, CA. I grew up in the Bay Area, coming of age in the glorious 1990s. I'm fortunate to be able to travel, volunteer, climb, and write. Here are some questions people often ask me.
I first learned to climb in at age 15. It was 1994, and took an intro class with the Yosemite Mountaineering School. When I returned home, I tried climbing at the local gym, but climbing gyms in the 90s were dark, smelly, and not fun places for teenage girls to hang out. I settled for climbing outside once every couple of years while traveling, and didn't try gym climbing again until 2013. In total, I've climbed in 6 states and 4 foreign countries.
After a successful career in tech, I'm now a volunteer board member for the Bay Area Climbers Coalition and the San Francisco Youth Baseball League. I also have two school-age kids with me half-time. I round out my time mostly with climbing and travel.
When did you get your van?
I bought my van in August 2016, and my amazing boyfriend drove it across the country for me from Florida to California.


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I'm An Elite Angel, But I'm Troubled By An Impregnable High School Girl
I'm An Elite Angel, But I'm Troubled By An Impregnable High School Girl Manga
Alternative: 私、エリート天使ですが難攻不落なJKに困ってます!
Author(s): Noyama
Genre: Comedy , Ecchi , Fantasy , Romance , Yur,
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I'm An Elite Angel, But I'm Troubled By An Impregnable High School Girl chapters Latest
I'm An Elite Angel, But I'm Troubled By An Impregnable High School Girl Chapter 8 : The Angel Wants to Know About High School Girls
I'm An Elite Angel, But I'm Troubled By An Impregnable High School Girl Chapter 7 : A Senior Angel Appears (Part 2)
I'm An Elite Angel, But I'm Troubled By An Impregnable High School Girl Chapter 6.5 : A Senior Angel Appears (Part 1)
I'm An Elite Angel, But I'm Troubled By An Impregnable High School Girl Chapter 6 : An Angel Goes On a Date With a High School Girl
I'm An Elite Angel, But I'm Troubled By An Impregnable High School Girl Chapter 5 : The Angel Wants to Be a Mama
I'm An Elite Angel, But I'm Troubled By An Impregnable High School Girl Content
The role of the angels is to evaluate the good deeds of human beings and fulfill the "small wishes" that were in the good deeds. The angel, Ariel, is one of them.
However, what appeared in front of her was a high school girl who didn't have any "small wishes" despite having done tens of thousands of good deeds
Ariel decides to approach the JK ......
Angel (♀) × JK (♀) a little naughty slapstick romantic comedy ♡
Twitter: https://twitter.com/noyama8888
Pixiv: https://www.pixiv.net/en/users/44290315
I'm An Elite Angel, But I'm Troubled By An Impregnable High School Girl chapters
I'm An Elite Angel, But I'm Troubled By An Impregnable High School Girl Chapter 4.5 : Omake
I'm An Elite Angel, But I'm Troubled By An Impregnable High School Girl Chapter 4 : I Want To Support My Junior Angel
I'm An Elite Angel, But I'm Troubled By An Impregnable High School Girl Chapter 3.5 : Kiss on the Cheek (Extra)
I'm An Elite Angel, But I'm Troubled By An Impregnable High School Girl Chapter 3 : The Angel Becomes a Cameraman
I'm An Elite Angel, But I'm Troubled By An Impregnable High School Girl Chapter 2 : The Angel is Being Watched!?
I'm An Elite Angel, But I'm Troubled By An Impregnable High School Girl Chapter 1 : An Angel is Kissing a High School Girl
Maybe coming in the next issue
I'm An Elite Angel, But I'm Troubled By An Impregnable High School Girl Chapter 9
I'm An Elite Angel, But I'm Troubled By An Impregnable High School Girl Chapter 10
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Tanemura Arina - Strawberry Lunch (Doujinshi)
Princess Mononoke N/a
Bashful Little Hime-chan
Touhou dj - Hantendon


What is his rating now? This has to be such a huge stress on you. I would take the time to consider the emotional toll it may be taking to continue fighting, if it isn't dragging you down, don't give up until they say their is no chance.
He's rated 60% overall. Can't work. Hasn't worked since 2006. And it's taken 13 years to get here. Still fighting, never giving up because that's what they want!


evidence of the relapsing- remitting pattern, so a detailed medical history is one of the most important parts of the diagnostic process. A thorough search to exclude other causes of a patient's symptoms is especially important if the following features are present: 1) family history of neurologic disease, 2) symptoms and findings attributable to a single anatomic location, 3) persistent back pain, 4) age of onset over 60 or under 15 years of age, or 5) progressively worsening disease.
A definite diagnosis of multiple sclerosis requires evidence for dissemination of lesions within the central nervous system both in space and in time. This means that not only must there exist evidence of at least two distinct lesions, verifiable by clinical symptoms or by Magnetic Resonance Imaging (MRI), there must also be evidence of an occurrence of new symptoms or lesions within a time interval of at least 30 days. A lumbar puncture, which is a procedure done to collect a sample of cerebrospinal fluid, is useful for providing evidence of chronic inflammation of the central nervous system, often indicated by oligoclonal banding. Nerve conduction studies of optic, sensory and motor nerves can provide further evidence for multiple sclerosis, as the process of demyelination results in reduced nerve conduction velocities. The diagnostic process is completed by several laboratory tests to exclude other diseases that can mimic multiple sclerosis, such as sarcoidosis, vasculitis, and Lyme disease.
Magnetic resonance imaging (MRI) can reveal plaques on the brain and spinal cord. Gadolinium enhancement can distinguish between old and new plaques, allowing a correlation of new plaques withnew symptoms. Plaques may be seen in several otherdiseases as well, including encephalomyelitis, neurosarcoidosis, and cerebral lupus. Plaques on MRI may be difficult to distinguish from small strokes, areas of decreased blood flow, or changes seen with trauma or normal aging. A lumbar puncture, or spinal tap, is done to measure levels of immune proteins, which are usually elevated in the cerebrospinal fluid of a person with multiple sclerosis. This test may not be necessary if other tests are diagnostic. Evoked potential tests, electrical tests of conduction speed in the nerves, can reveal reduced speeds consistent with the damage caused by plaques. These tests may be done with small electrical charges applied to the skin (somatosensory evoked potential), with light patterns flashed on the eyes (visual evoked potential), or with sounds presented to the ears (auditory evoked potential).
The clinician making the diagnosis, usually a neurologist, may classify the disease as "definite multiple sclerosis," meaning the symptoms and test results all point toward multiple sclerosis as the cause. "Probable multiple sclerosis" and "possible multiple sclerosis" reflect less certainty and may require more time to pass to observe the progression of the disease and the distribution of symptoms.


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Q: jQuery .css not applying on parent container I am trying to apply an inline css using below statement.
$('.WarningCount').parent().css('margin-left', '-1.4% !important;');

But it doesn't work, it doesn't get applied only. I cannot see this style in the Developer console. I had to override the entire style to make it work.
$('.WarningCount').parent().attr('style', 'margin-left:-1.4% !important;');

Any reason what could be the real issue here.

A: Taken from the jQuery documentation:

Note: .css() ignores !important declarations. So, the statement $( "p"
  ).css( "color", "red !important" ) does not turn the color of all
  paragraphs in the page to red. It's strongly advised to use classes
  instead; otherwise use a jQuery plugin.

Though, you can refer to this answer and use cssText attribute
const target = $('.WarningCount').parent();
target.css('cssText', target.attr('style')+'margin-left: -1.4% !important;');

A: Use JSON format instead of comma format. Like this,
$(".WarningCount").parent().css({"margin-left": "-1.4%"});

A: $( '.WarningCount' ).parent().each(function () {
    this.style.setProperty( 'margin-left', '-1.4%', 'important' );
});

The .setProperty method of an element's style object or part of CSSStyleDeclaration enables you to pass a third argument which represents the priority. So, you're overriding !important with your own !important value.
https://developer.mozilla.org/en-US/docs/Web/API/CSSStyleDeclaration/setProperty
Hope this clears any doubts regarding the same.


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IBG: Struggling to focus on football
By Keith ArnoldNov 10, 2011, 4:03 PM EST
It's been a weird week. Apologies for maybe coming up a little short on columns this week, but I've just been transfixed to the situation evolving in Happy Valley. What a sad state of affairs, and it makes it pretty difficult to get excited about a football game when you're watching a horrific scandal that's unfolding like this.
Luckily, we've got the Irish Blogger Gathering forcing my hand here, with our friends at We Never Graduate putting the questions out there. It's a good mix of water cooler topics, hypotheticals, football talk and what's going on in State College.
This year more than most, there seems to be an inordinate amount of attention spent on peripheral topics like the jumbotron, field turf, and apparel. Kelly is responsible in large part because he's so candid about his take on them during his press conferences, making it perfectly clear his preferences that stoke the NDNation's ever-burning fire. Do you think he's going too far to push for these "enhancements" or do you think he's doing what's necessary to push Notre Dame's program into the modern age?
I think a big reason these topics are holding such traction is because we all assumed we'd have a BCS run to talk about. Now, with three early losses, we've lost the number one conversation topic thanks to fluky self-inflicted wounds that have taken this season out of the enjoyable place it started.
That said, Brian Kelly certainly is a progressive, something people probably didn't see coming when the early narrative on Kelly was being written. But if I'm a head coach at a major college program, I'm fighting for everything that'll get me up to speed — a video board, a playing surface that doesn't stink, and uniforms that appeal to players and recruits.
Do I think he enjoys tweaking the hard core traditionalists? Not really. I think he understands it doesn't matter what he says as long as he wins. It's like the old Crash Davis quote in Bull Durham.
"You'll never make it to the bigs with fungus on your shower shoes. Think classy, you'll be classy. If you win twenty in the show, you can let the fungus grow back and the press will think you're colorful. Until you win twnety in the show however, it means you're a slob."
Coach Kelly made it clear today in his press conference that he couldn't care less what you think about the helmets and uniforms…but I care what you think. Give the world your take on the helmets we'll be wearing this weekend.
I've hit this topic pretty hard this week. I'm glad he said what he did, and while it might have come off as a little too definitive, he's 100 percent right.
Do I like the helmet? Not especially, at least not when it's by itself looking like a disco ball with a shamrock on it. But could it look cool under the lights with green jerseys? Probably.
That said, I think the process of hiring a world class helmet designer from a different sport makes this cool regardless, just because it shows that Notre Dame has made a decision using a forward-thinking perspective.
That will be all from me on helmets. I promise.
The Irish are starting to incur some injuries that are forcing new players to emerge and contribute. Identify one guy who hasn't made a big contribution thus far that will show up big over the next three games.
I'm not quite sure what you call a big contribution so I'll answer this question twice. First and foremost, I think the injuries along the defensive line, and his development over nine games, has freshman Stephon Tuitt primed for a monster home stretch. (I already consider his contribution sizable, but I'm not sure if he's done enough to qualify for this question.)
While Aaron Lynch was the story of last year's spring game, I sounded smarter than usual when I mentioned Tuitt then as a guy that might have a bigger impact this year, and I think we'll see that come to fruition as November rolls along. (I also pegged George Atkinson as the guy on the offensive side of the ball. So partial credit there, I guess. Just saying.)
Otherwise, I'm expecting Robby Toma to start making a push and getting involved. Toma is the kind of guy that just seems perfect for late season football. He may not have the skillset Theo Riddick does, but there's just something about him that has me thinking he'll put up some numbers in these final three regular season games.
There was a short time during the Notre Dame coaching search when it appeared current Maryland head coach Randy Edsall was the front runner. How different would things be for the Irish program right now if he was chosen in front of Kelly?
I think Randy Edsall's agent would have you believe that there was a time when Randy Edsall was the frontrunner for the Notre Dame job. That said, I don't think it was ever really that close, and if you stack Edsall's resume up with Brian Kelly's, it's really no comparison.
That said, Edsall is a good football coach, but he's also the type of hire that would've been absolutely crushed by the Notre Dame faithful as not being sexy enough. This is a group that was looking at Hall of Fame coaches as the bar. (A group that earlier today, had someone on a prominent board saying Tom Coughlin should leave the New York Giants and coach the Irish.)
As for trying to guess how things would be if it was Edsall and not Kelly taking the reins? That's a tough game that I'm not all that comfortable playing, but you've got to think that Edsall's struggles at Maryland after losing some good talent would've been a sign for how things would've gone with the Irish losing Jimmy Clausen, Golden Tate, etc.
Let's briefly step away from South Bend and address the talk of college football right now: the mind-boggling Penn State scandal. What's your take on the entire situation and what do you think needs to happen moving forward in Happy Valley?
This story haunts me. After reading the Grand Jury findings, I don't think it can be covered enough. It's one of the most reprehensible stories that I can think of and I know it's going to get a whole lot worse, as reporters track this all the way back to 1999, when Jerry Sandusky, then a 54-year-old defensive coordinator coming off being named assistant coach of the year, slipped into "retirement." That Sandusky decided to walk away during the prime of his coaching career is going to be cross-checked pretty seriously, and I fully expect documents to come out that all but point to the fact that Penn State and Paterno got rid of the coach because of questionable behavior surrounding the initial investigation into his wrongdoings with underage children all the way back then.
If that's the case, well — this is bad. Really bad. Blow up the program bad. That the leadership of Penn State thought they did enough just to remove him as a coach is egregious. It's akin to the Catholic Church pulling a child-molesting priest from a parish, slapping him on the wrist, then reassigning him to somewhere else. That Sandusky brought kids around the program and had unfettered access to facilities and the ability to still run youth camps and profit off his past Penn State glory is just disgusting.
I've heard an Albert Einstein quote referenced that's been pretty appropriate for this situation:
"The world is a dangerous place to live; not because of the people who are evil, but because of the people who don't do anything about it."
Jerry Sandusky isn't guilty of anything yet, but it's very likely that he's an evil monster. That said, he's far from the only one that failed people here. It was the good people at Penn State — something we all thought Paterno was — that brushed this evil under the carpet, and for that, they deserve every bit of hell coming to them, and it won't be close to enough to make up for the terrible things that happened to those defenseless children.
Lastly, the State College community reaction, at least the vocal portion that shouted questions during last night's press conference, the students that cheered in the Paterno's yard and flipped a news van, was pathetic. It'll be something that embarrasses that mob for years to come. I don't think I could ever be so bold while doing it, but Craig Carton said what a lot of people wanted to when undressing a student-journalist from Penn State this morning.
I've spent a better part of the week digging into this story, and it's taken me an hour just to put together 400 words on the subject. It's just a horrific horrific mess and something that will forever plague Happy Valley.


text:
Online Christian Theological Virtual Library
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Online Library Article
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The Concept and Importance of Canonicity by Greg Bahnsen
Scripture as Final Authority
The Christian faith is based upon God's own self-revelation, not the conflicting opinions or untrustworthy speculations of men. As the Apostle Paul wrote: 'your faith should not stand in the wisdom of men, but in the power of God' (I Cor. 2:5).
The world in its own wisdom would never understand or seek God (Rom. 3:11) but always suppress or distort the truth in unrighteousness (Rom. 1:18, 21). So Paul concluded that 'the world in its wisdom did not know God' (I Cor. 1:21), and he set in sharp contrast 'the words which man's wisdom teaches' and those which 'God revealed unto us through the Spirit' (I Cor. 2:10, 13). In light of that contrast, we need to see that the apostolic message did not originate in persuasive words of human wisdom or insight (I Cor. 2:4). The light of the knowledge of God's glory in the face of Jesus Christ was, as they said, 'of God and not from ourselves' (II Cor. 4:6-7). Paul thanked God that the Thessalonians received his message 'not as the word of men, but as it is in truth, the word of God' (I Thess. 2:13). As Peter wrote, 'no prophecy ever came by the will of man, but men spake from God, being moved by the Holy Spirit' ( II Peter 1:21). Paul said of the sacred writings which make us wise unto salvation that every one of them is 'God-breathed,' inspired by God (II Tim. 3:15-17).
It is for this reason that the Scriptures are profitable for our doctrine, correction, and instruction. We must pay attention to the message which is divine - and all of it, as Jesus said: 'Man shall live... by every word that proceeds from the mouth of God' (Matt. 4:4). But God's people must not submit to uninspired words of men. 'Thus says Jehovah of hosts, Hearken not unto the word of the prophets... speak a vision of their own heart, and not out of the mouth of Jehovah' (Jer. 23:16). Nor should God's people allow their faith to be compromised by any philosophy which is 'after the tradition of men... and not after Christ' (Col. 2:8). Christ Himself condemned those who 'have made void the word of God because of [their] tradition' (Matt. 15:6). Human philosophy and human traditions have no place in defining the Christian faith.
The message of the Christian faith is, therefore, rooted in and circumscribed by God's own revealed word - not the authoritative words of men. Where is God's Word found? 'In the past God spoke to our forefathers through the prophets at many times and in various ways, but in these last days he has spoken to us by His Son' (Heb. 1:1-2). God verbally revealed Himself in many ways: from His personal address to Adam or Abraham to the inspired preaching of Jonah, Amos, or Ezekiel. He also sent His word in writing to His people: from the tablets of the Mosaic law to the written message or Isaiah or Jeremiah. Even the word of God which was originally delivered orally needed to be reduced to writing in order for us to know about it and for it to function as an objective standard for faith and obedience. The word of false teachers was to be exposed by the previously inscribed law (Deut. 13:1-5) or written testimony (Is. 8:20).
The grandest expression of God's Word was found in the very person of Jesus Christ, who is called 'the Word of God' (John 1:1; Rev. 19:13). Again, what we know of Christ is dependent upon the written word of the gospels by men like Matthew and Luke. Christ commissioned certain men to act as His authorized representatives, His apostles. He inspired them with His word (John 14:26), so they spoke for Him (Matt. 10:40). It is noteworthy, however, that the oral preaching and teaching of the apostles were to be tested against the Scriptures, as we see from Paul's commendation of the Bereans (Acts 17:11). What the apostles themselves wrote was to be accounted as the very word of the Lord (I Cor. 14:37). Their written epistles came to have for the church the same authority as 'the other scriptures' (II Pet. 3:16).
A key work of the apostles was precisely that of revelation: their confessing Christ, testifying to Him, interpreting and applying His person and work for the church (Matt. 16:18; John 15:27; 16:13; Acts 1:8, 22; 4:33; 10:39-41; 13:31). They did not speak by flesh and blood or according to human instruction, but rather by revelation of the Father and Son (Matt. 16:17; Gal. 1:11-12), being taught of the Spirit (John 14:26). In virtue of this revelatory work, Christ builds His church upon the foundation of the apostles (Matt. 16:18; Eph. 2:20; cf. 3:5).
The teaching of the apostles was received as a body of truth which was a criteria for doctrine and life in the church; because this teaching was passed down to the church and through the church, it was called the 'tradition' (what had been 'delivered') or the 'deposit' (to be distinguished from the uninspired traditions of men which the Bible elsewhere condemns (e.g. Col. 2:8; Matt. 15:3). The apostolic deposit or tradition formed a 'pattern of sound words' for the church (II Tim. 1:13-14) which was to be guarded (I Tim. 6:20-21) as the standard for Christian life (II Thess. 3:6; II Pet. 2:21) and for all future teaching in the church (II Tim. 2:2). This apostolic tradition was found in both oral instruction and written epistle (II Thess. 2:15); obviously only the latter is available to us today.
In the very nature of the case, apostolic revelation did not extend beyond the apostolic generation, the 'foundational days' of the church.[1] Thus Jude in his day could speak of 'the faith' - meaning the teaching content of the Christian faith - as now 'once for all delivered to the saints' (v. 3). About this verse, F.F. Bruce comments: 'Therefore, all claims to convey an additional revelation... are false claims... whether these claims are embodied in books which aim at superseding or supplementing the Bible, or take the form of extra-Biblical traditions which are promulgated as dogmas by ecclesiastical authority.'[2]
The Question of the Canon
As we have seen from the Scriptures themselves, 'the faith which has once for all been delivered to the saints' must be defined and circumscribed by God's revelation as it is found particularly in the written Word, from the law of Moses to apostolic deposit. The Christian faith is defined by all of Scripture, but only Scripture. From the Scriptures we may not add or subtract anything (Deut. 4:2; e.g. Rev. 22:18-19), lest our doctrine and conduct be governed by a defective standard. This, then, brings us to the question of what literary works ought to be recognized as the word of God -- the question of 'the canon.' The word 'canon' denoted a rod used for measuring (defining) things. In the context of theological discussion, 'the canon' is the term used to name that established list of authoritative writings which are the rule of faith and life for God's people.
The idea of a canon -- a set of writings bearing unique, divine, authority for God's people -- goes back to the very beginning of Israel's history. A covenant document which defined the proper understanding of God, redemption, and life was placed in the ark of the covenant in the Holiest Place of the tabernacle, thus setting it apart from the words and opinions of men. Moreover, the notion of a canon is at the theological foundation of the Christian faith. Without revealed words available to God's people, there would be no exercise by God of Lordship over us as servants, and there would be no sure promise from God the Savior to save us as sinners.
Nature of Canonicity Distinguished from Its Recognition
What books properly make up the canon for the church? In answering this question, it is imperative that we not confuse the nature of the canon with the recognition of certain writings as canonical. The legitimate authority of canonical books exists independently of their being personally acknowledged as authoritative by any individual or group. The nature (or grounds) of canonicity is thus logically distinct from the history (or recognition) of canonicity.
It is the inspiration of a book that renders it authoritative, not human acceptance or recognition of the book. If God has spoken, what He says is divine in itself, regardless of human response to it. It does not 'become divine' through human agreement with it.
Accordingly, the canon is not the product of the Christian church. The church has no authority to control, create, or define the Word of God. Rather, the canon controls, creates and defines the church of Christ: '...having been begotten again, not by corruptible seed, but by incorruptible, by the word of God which lives and abides forever.... And this is the word of good news which was preached unto you' (I Peter 1:23-25).
When we understand this, we can see how erroneous it is to suppose that the corporate church, at some council of its leaders, voted on certain documents and constituted them the canon. The church cannot subsequently attribute authority to certain writings. It can simply receive them as God's revealed word which, as such, always has been the church's canon. Authority is inherent in those writings from the outset, and the church simply confesses this to be the case.
The Canon Not Identical with Special Revelation
In order for a book to be accounted canonical, it is necessary that it be inspired. However, while inspiration is a necessary condition of canonicity, it is not a sufficient one. Otherwise all of God's special (verbal) revelation would constitute the canon of the church; yet this is not the case, as we can see for a couple of reasons.
First, remember that not all special revelation was given in written form or subsequently committed to writing (e.g., many discourses by Jesus while on earth, John 21:25; private revelations to the apostles, II Cor. 12:4,7; Rev. 10:4; unpublished messages from New Testament prophets, I Cor. 12:28).
Second, we must note that not all of those inspired messages which were reduced to writing have been preserved by God's providence for use by His people through history, such as 'The Wars of Jehovah,' 'The Book of Asher,' Paul's previous letter to the Corinthians, etc. (c.f., Num. 21:14; Josh. 10:13; II Chron. 9:29; 12:15; I Cor. 5:9; II Cor. 2:4; 7:8). Therefore, we should say more precisely that the canon of the Christian church is constituted by those inspired writings which God has preserved for His people in all subsequent ages.
Inspiration is Self-Attesting and Self-Consistent
Scripture teaches us that only God is adequate to witness to Himself. There is no created person or power which is in a position to judge or verify the word of God. Thus: 'when God made promise to Abraham, since He could swear by none greater, He swore by Himself...' (Heb. 6:13).
Accordingly, men are not qualified or authorized to say what God might be expected to reveal or what can count as His communication. That is why Scripture draws such a sharp distinction between 'words which man's wisdom teaches' and those 'which the Spirit teaches' (I Cor. 2:13). The wisdom of man cannot be relied upon to judge the wisdom of God (I Cor. 1:20-25). Indeed, in its natural condition, man's mind will always fail to receive the words of God's Spirit: 'the natural man receives not the things of the Spirit of God...he cannot know them because they are Spiritually discerned' (I Cor. 2:14).
Only God can identify His own word. Thus God's word must attest to itself -- must witness to its own divine character and origin. 'And you do not have His word abiding in you, for whom He sent you believe not. You search the scriptures..., and these are what bear witness of Me' (John 5:38-39).
Throughout the history of redemption God has directed His people to find His message and words in written form. Indeed, God Himself provided the prototype of written revelation when He delivered the tablets of law upon Mount Sinai. And when God subsequently spoke by His Spirit through chosen messengers (II Peter 1:21), their words were characterized by self-vindicating authority. That is, it was evident from their message that they were speaking for God -- whether the claim was explicit (e.g., 'Thus saith the Lord...') or implicit (the arresting power or demand of their message as a word from the Lord of the covenant: e.g., Matt. 7:28-29).
Moreover, their messages were of necessity coherent with each other. A genuine claim to inspiration by a literary work minimally entailed consistency with any other book revealed by God, for God does not lie ('...it is impossible for God to lie,' Heb. 6:18) and does not contradict Himself ('But as God is faithful, our word to you is not yes and no,' II Cor. 1:18). A genuine word from God could always be counted upon, then, to agree with previously given revelation -- as required in Deut. 13:1-5, 'If there arises among you a prophet..., saying `Let us go after other gods...,' you shall not hearken unto that prophet....You shall walk after Jehovah your God, and fear Him, and keep His commandments, and obey His voice....'
The Old Testament Jews had to beware of false prophets, and caution was likewise necessary in the early days of the New Testament church because of misleading messages from false teachers -- words which were not revealed by God. For instance, Paul says 'If any man preaches to you any gospel other than that which you received, let him be accursed' (Gal. 1:9).
Spurious 'apostolic' letters sometimes circulated and troubled the early church, as we see from Paul's words: '...be not unsettled or alarmed by some prophecy, report, or letter supposedly having come from us' (II Thess. 2:2).
It was necessary to instruct the church to 'believe not every spirit, but prove the spirits whether they are of God: because many false prophets are gone out into the world' (I John 4:1). And the criterion for judging was consistency with previous revelation -- whether the Old Testament (e.g., 'Now these were more noble than those at Thessalonica, in that they received the word [of Paul] with all readiness of mind, examining the [Old Testament] scriptures daily, whether these things were so,' Acts 17:11) or the teaching of the apostles (e.g., I John 4:2-3; Gal. 1:9).
The Spirit's Persuasion
The self-attestation of Scripture as God's Word makes it objectively authoritative in itself, but such authority will not be subjectively received without an internal, spiritual change in man. The Holy Spirit must open our sinful eyes and give personal conviction concerning the Scripture's self-witness: 'Now we have not received the spirit of the world, but the Spirit which is from God, in order that we might know the things that are freely given to us by God' (I Cor. 2:12).
We must be especially careful not to confuse this with subjectivism, which is ultimately relativistic. The internal testimony of the Holy Spirit does not stand by itself or operate in a vacuum; it must be teamed with the objective self-witness of the Scriptures themselves.
Moreover, this work of the Spirit is not an individual or idiosyncratic matter, as though the internal testimony operated uniquely upon one person by himself. Thus it is the corporate church, not mystical religious mavericks, which recognizes -- through the Spirit's gracious, internal ministry -- that the objective self-witness of the Scriptures is genuine.
The Canon Historically Settled Under God's Providence
Those works which God gave to His people for their canon always received immediate recognition as inspired, at least by a portion of the church (e.g., Deut. 31:24-26; Josh. 24:25; I Sam. 10:25; Dan. 9:2; I Cor. 14:37; I Thess. 2:13; 5:27; II Thess. 3:14; II Peter 3:15-16), and God intended for those writings to receive recognition by the church as a whole (e.g., Col. 4:16; Rev. 1:4). The Spiritual discernment of inspired writings from God by the corporate church was, of course, sometimes a drawn-out process and struggle. This is due to the fact that the ancient world had slow means of communication and transportation (thus taking some time for epistles to circulate), coupled with the understandable caution of the church before the threat of false teachers (thus producing dialogue and debate along the way to achieving one mind).
Historical evidence indicates that, even with the difficulties mentioned above, the Old and New Testament canons were substantially recognized and already established in the Christian church by the end of the second century.[3] However, there is adequate Biblical and theological reason to believe that the canon of Scripture was essentially settled even in the earliest days of the church.
By the time of Jesus there existed a well-defined body of covenantal literature which, under the influence of the Old Testament prophets, was recognized as defining and controlling genuine faith. When Jesus or the apostles appealed simply to 'the Scriptures' against their Jewish opponents, there is no suggestion whatsoever that the identity and limits of such writings were vague or in dispute. Confirmation of the contents of the Jewish canon is found toward the end of the first century in the writings of Josephus (the Jewish historian) and among the rabbis of Jamnia.
The New Testament church acknowledged the canonical authority of this Old Testament corpus, noting that '...not one jot or tittle' (Matt. 5:18) of 'the law of Moses, and the prophets, and the psalms' (Luke 24:44) was challenged or repudiated by our Lord. His full submission to that canon was evident from the fact that He declared 'the Scripture cannot be broken' (John 10:35). As Paul later said: 'whatever things were previously written were written for our instruction' (Rom. 15:4).
The traditional Jewish canon was divided into three sections (Law, Prophets, Writings), and an unusual feature of the last section was the listing of Chronicles out of historical order, placing it after Ezra-Nehemiah and making it the last book of the canon. In light of this, the words of Jesus in Luke 11:50-51 reflect the settled character of the Jewish canon (with its peculiar order) already in his day. Christ uses the expression 'from the blood of Abel to the blood of Zechariah,' which appears troublesome since Zechariah was not chronologically the last martyr mentioned in the Bible (cf. Jer. 26:20-23). However, Zechariah is the last martyr we read of in the Old Testament according to Jewish canonical order (cf. II Chron. 24:20-22), which was apparently recognized by Jesus and his hearers.
As for the New Testament, the covenantal words of Christ -- which determine our lives and destinies (e.g., John 5:38-40; 8:31; 12:48-50; 14:15, 23-24) -- have been, through the power of the Holy Spirit, delivered faithfully to us by Christ's apostles: 'But the Comforter, even the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring to your remembrance all that I said unto you' (John 14:26; cf. 15:26-27; 14:16-17; 16:13-15).
The very concept of an 'apostle' in Jewish jurisprudence was that of a man who in the name of another could appear with authority and speak for that other man (e.g., 'the apostle for a person is as this person himself,' it was said). Accordingly, Jesus told His apostles, 'He who receives you receives Me, and he who receives Me receives Him who sent me' (Matt. 10:40). And through these apostles He promised to 'build My church' (Matt. 16:18).
We know that in this way there came about a body of New Testament literature which the church, 'being built upon the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone' (Eph. 2:20), came to recognize as God's own word, being the canon of their covenantal relation with Him. This recognition traces from the days of the apostles themselves, who either identified their own works as canonical (e.g., Gal. 1:1, 11-12; I Cor. 14:37), or verified the canonical authority of the works by other apostles (e.g., II Peter 3:16) and writers (e.g., I Tim. 5:18, citing Luke 10:7).
But whether or not each was given particular written attention by an apostle, the individual books of the New Testament came to be seen for what they were: the revelation of Jesus Christ through His chosen messengers. It is in this body of literature that God's people discern the authoritative word of their Lord -- as Jesus said: 'My sheep hear My voice, and they follow Me' (John 10:27).
To recapitulate: we know from God's Word (1) that the church of the New Covenant recognized the standing canon of the Old Testament, and (2) that the Lord intended for the New Covenant church to be built upon the word of the apostles, coming thereby to recognize the canonical literature of the New Testament. To these premises we can add the conviction (3) that all of history is governed by God's providence ('...according to the plan of Him who works all things according to the counsel of His own will,' Eph. 1:11). So then, trusting Christ's promise that He would indeed build His church, and being confident in the controlling sovereignty of God, we can be assured the God-ordained recognition of the canon would be providentially accomplished -- which, in retrospect, is now a matter of historical record.
To think otherwise would be, in actual effect, to deprive the Christian church of the sure word of God. And that would in turn (a) undermine confidence in the gospel, contrary to God's promise and our spiritual necessity, as well as (b) deprive us of the philosophical precondition of any knowledge whatsoever, thus consigning us (in principle) to utter scepticism.
Application of Canonicity
In terms of the previous discussion, then, what should we make of the Roman Catholic decision in 1546 (the Council of Trent) to accept as canonical the apocryphal books of 'Tobit,' 'Judith,' 'Wisdom,' 'Ecclesiasticus,' 'Baruch,' 'I and II Maccabees'?
Such books do not claim for themselves ultimate divine authority. Consider the boldness of Paul's writing ('if anyone thinks he is spiritual, let him acknowledge that what I write is the commandment of the Lord' -- I Cor. 14:37-38; if anyone 'preaches any other gospel that what we preached to you, let him be accursed' - Gal. 1:8). Then contrast the insecure tone of the author of II Maccabees: 'if it is poorly done and mediocre, that was the best I could do' (15:38). Moreover, when the author relates that Judas confidently encouraged his troops, that boldness came 'from the law and the prophets' (15:9), as though this were already a recognized and authoritative body of literature to him and his readers. (This is also reflected in the prologue to Ecclesiasticus.) I Maccabees 9:27 recognizes the time in the past when 'prophets ceased to appear among' the Jews.
The ancient Jews, to whom were entrusted the 'oracles of God' (Rom. 3:2), never accepted these apocryphal books as part of the inspired canon -- and still do not to this day.[4] Josephus speaks of the number of Jewish books which are divinely trustworthy, not leaving a place for the apocryphal books. Josephus expressed the common Jewish perspective when he said that the prophets wrote from the time of Moses to that of Artaxerxes, and that no writing since that time had the same authority. The Jewish Talmud teaches that the Holy Spirit departed from Israel after the time of Malachi. Now, Artaxerxes and Malachi both lived about four centuries before Christ, while the books of the Apocrypha were composed in the vicinity of two centuries before Christ.
When Christ came, neither He nor the apostles ever quoted from the apocryphal books as though they carried authority. Throughout the history of the early church, the acceptance of the Apocrypha was no better than spotty, inconsistent, and of ambiguous import -- the bottom line being that the books never gained universal respect and clear recognition as bearing the same weight and authority as the very Word of God.
The first early Christian writer to address explicitly the question of an accurate list of the books of the Old Covenant was Melito (bishop of Sardis, about 170 A.D.), and he does not countenance any of the apocryphal books. Athanasius forthrightly rejected Tobit, Judith, and Wisdom, saying of them: 'for the sake of greater accuracy... there are other books outside these [just listed] which are not indeed included in the canon' (39th festal letter, 367 A.D.).[5]
The scholar Jerome was the main translator of the Latin Vulgate (which Roman Catholicism later decreed has ultimate authority for determining doctrine). About 395 A.D., Jerome enumerated the books of the Hebrew Bible, saying 'whatever falls outside these must be set apart among the Apocrypha.' He then lists books now accepted by the Roman Catholic church and categorically says they 'are not in the canon.' He later wrote that such books are read 'for edification of the people but not for establishing the authority of ecclesiastical dogmas.' Likewise, many years later (about 1140 A.D.), Hugo of St. Victor lists the 'books of holy writ,' adding 'There are also in the Old Testament certain other books which are indeed read [in church] but are not inscribed...in the canon of authority'; here he lists books of the apocrypha.
The apocryphal books were sometimes highly regarded or cited for their antiquity or for their historical, moral, or literary value,[6] but the conceptual distance between 'valuable' and 'divinely inspired' is considerable.
Thus the 1395 Wycliffe version of the Bible in English included the Apocrypha and commends the book of Tobit in particular, yet also acknowledges that Tobit 'is not of belief' -- that is, not in the same class as inspired books which can be used for confirming Christian doctrine. Likewise, the Thirty-Nine Articles of the Church of England (1562) names the canonical books of Scripture in one separate class, and then introduces a list of apocryphal books by saying: 'And the other books the Church doth read for example of life... by yet doth it not apply them to establish any doctrine.'[7] This is likewise the attitude of most Roman Catholic scholars today, who regard the books of the Apocrypha as only 'deutercanonical' (of secondary authority).[8]
The Protestant churches have never received these writings as canonical, even though they have sometimes been reprinted for historical value. Even some Roman Catholic scholars during the Reformation period disputed the canonical status of the apocryphal books, which were accepted (at this late date) it would seem because of their usefulness in opposing Luther and the reformers -- that is, for contemporary and political purposes, rather than the theological and historical ones in our earlier discussion.
Finally, the books of the Apocrypha abound in doctrinal, ethical, and historical errors. For instance, Tobit claims to have been alive when Jeroboam revolted (931 B.C.) and when Assyria conquered Israel (722 B.C.), despite the fact that his lifespan was only a total of 158 years (Tobit 1:3-5; 14:11)! Judith mistakenly identifies Nebuchadnezzar as king of the Assyrians (1:1, 7). Tobit endorses the superstitious use of fish liver to ward off demons (6: 6,7)!
The theological errors are equally significant. Wisdom of Solomon teaches the creation of the world from pre-existent matter (7:17). II Maccabees teaches prayers for the dead (12:45-46), and Tobit teaches salvation by the good work of almsgiving (12:9) -- quite contrary to inspired Scripture (such as John 1:3; II Samuel 12:19; Hebrews 9:27; Romans 4:5; Galatians 3:11).
The conclusion to which we come is that the books of the Roman Catholic Apocrypha fail to demonstrate the characteristic marks of inspiration and authority. They are not self-attesting, but rather contradict God's Word elsewhere. They were not recognized by God's people from the outset as inspired and have never gained acceptance of the church universal as communicating the full authority of God's own Word. We must concur with the Westminster Confession, when it says: 'The books commonly called Apocrypha, not being of divine inspiration, are no part of the canon of scripture; and therefore are of no authority in the Church of God, nor to be any otherwise approved, or made use of, than other human writings' (I, 3).
[ 1 ] The theological error of believing that special, verbal revelation or quasi-revelation continued beyond the time of the apostles is made equally by Roman Catholics (imputing inspired authority to papal 'interpretations' and unwritten tradition) and Charismatics (teaching tongues and prophecy as gifts to be expected throughout the life of the church). Both the office of Apostle and the gifts which accompanied the ministry of the apostles (cf. II Cor. 12:12; Heb. 2:3-4) were intended to be temporary, confined to the founding of the church. To be an Apostle, it was required to be a witness of the resurrected Christ (Acts 1:22; e.g. I Cor. 9:1) and to be commissioned directly by Him (Gal. 1:1), thus restricting the apostolic office to the first generation of the church. Paul indicated that he was the last of the apostles (I Cor. 15:7-9); his successor, Timothy, is never given that title. By the later New Testament epistles we have no further mention or discussion of revelatory gifts like tongues and prophecy, for with the completing (bringing to its end or 'perfection') of that which was 'partial' - namely, the process of revelation - the temporary revelatory gifts of tongues and prophecy had to 'cease' (I Cor. 13:8-10).
[ 2 ] Bruce, F.F., The Defence of the Gospel in the New Testament, (Grand Rapids: Eerdmans, 1959), p. 80.
[ 3 ] For a good discussion of the evidence, see Bruce Metzger, The Canon of the New Testament, (New York: Oxford Univ. Press, 1987).
[ 4 ] Fragments of three Apocryphal books are among extant Qumran texts, with no evidence that they were considered canonical even by the sect that produced them. Philo shows no sign of accepting them either. Sometimes appeal is made to the Greek version of the Old Testament (the 'Septuagint') to suggest 'the canon of the Alexandrian Jews was more comprehensive.' F.F. Bruce goes on to say, 'There is no evidence that this was so: indeed, there is no evidence that the Alexandrian Jews ever promulgated a canon of scripture' (Canon, pp. 44-45). Indeed, the Septuagint manuscripts we possess were produced by Christians much later, and extant manuscripts differ between themselves, some excluding books of the Apocrypha which Rome accepted, while others included apocryphal books which even Rome denied.
[ 5 ]Those who study the history of canonicity will trip themselves up badly if attention is not paid to the varying and unsettled use of terms at this point in church history (late fourth century). For instance, the term 'apocrypha' itself carries different import between Athanasius and Jerome. Athanasius spoke of three categories of books: canonical, edifying, and 'apocryphal' - meaning heretical works to be avoided altogether. Jerome on the other hand, used the term 'apocryphal' for the second category of books, those which are edifying (and Rufinus termed them 'ecclesiastical,' since they could be read in the church). The same is true of the early use of the term 'canon.' Athanasius appears to be the first to use it in the strict sense that we do today; naturally, such usage was not immediately inculcated by all writers. Sometimes 'canonical' was used broadly and indiscriminately to include what other authors more carefully delineated as the books of highest, inspired authority (the church's standard - 'canon') as well as the edifying or 'ecclesiastical' books which could be read in the church. We see this, for instance, at the provincial (non-ecumenical) Third Council of Carthage in 397, which explicitly identifies 'the canonical writings' with what 'should be read in the church' - and includes the works deemed 'edifying' by Athanasius or 'apocryphal' by Jerome. Contemporary Roman Catholic scholars recognize the varying use of the term 'canonical' by speaking of the apocryphal books as 'deuterocanonical.'
[ 6 ]Roman Catholic apologists sometimes jump to canonical conclusions from the simple fact that the books of the Apocrypha were copied and included among ancient manuscripts or from the fact than an author draws upon them. But obviously a writer can quote something from a work which he takes to be true without thereby ascribing diving authority to it (for instance, Paul quoting a pagan writer in I Cor. 15:33).
[ 7]Roman Catholic apologists often misunderstand the Protestant rejection of the Apocrypha, thinking it entails having no respect or use for these books whatsoever. Calvin himself wrote, 'I am not one of those, however, who would entirely disapprove the reading of those books'; his objection was to 'placing the Apocrypha in the same rank' with inspired Scripture ('Antidote' to the Council of Trent, pp. 67,68). Likewise, Luther placed the Apocrypha in an appendix to the Old Testament in his German Bible, describing them in the title as 'Books which are not to be held equal to holy scripture, but are useful and good to read.'
[ 8 ]The preceding history and quotations concerning the canon can be pursued in F.F. Bruce, The Canon of Scripture, passim.
Greg L. Bahnsen, Th. M, Ph.D. (Philosophy; USC) was the Scholar-in-Residence at the Southern California Center for Christian Studies and a teaching elder at Covenant Community Church.
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text:
'God, I'm coming:' Jacob Blake reflects on moment he was shot, decision not to charge Kenosha officer
CHICAGO -- Jacob Blake spoke on Good Morning America on Thursday for the first time since learning the officer who shot him seven times would not face any charges.
"I went limp, and all I remember at that point was kind of leaning back and looking at my boys and I said, 'Daddy loves you, no matter what' and I thought it was going to be the last thing I say to them," Blake said. "Thank God it wasn't."
Blake said two of his children watched as their father was shot repeatedly by a police officer in August of last year. Police never told Blake they had a warrant for his arrest, according to Blake, who also denies ever reaching for a weapon.
"I resisted to getting beat on," Blake said when asked whether or not he resisted being put in custody. "What I mean by that is not falling, not letting them put they (sic) head on my neck."
RELATED: Timeline: Jacob Blake shooting
"I was counting down my breaths, my blinks. I was like 'God, I'm coming.' I guess this is it for me."
"I've explained to (my kids), I've broken down to them that daddy can die. But for some reason, I didn't that day."
Video of that encounter quickly gained national attention with peaceful protests as well as violent unrest erupting in the Wisconsin city.
Last week, after a months' long investigation, the Kenosha County district attorney announced there would be no charges filed against the officer who shot Blake, identified by authorities as Officer Rusten Sheskey. Prosecutors believe they could not convince a jury Officer Sheskey did not fear for his life since Blake had a knife on him, according to the DA.
Kenosha District Attorney Michael Gravely announces no charges will be filed in the police shooting of Jacob Blake in August 2020.
Prosecutors also said Mr. Blake would not be charged in the incident.
Kenosha, Wisconsin was prepared for unrest, but none materialized after prosecutors said no charges would be filed in the shooting of Jacob Blake by police officers over the summer. Activists have since called for Officer Sheskey to be fired, and Blake's family has called the DA's decision a "slap in the face."
Blake was shot several times in the back on August 23. The shooting left him paralyzed from the waist down and led to violent protests, riots and looting.
District Attorney Michael Gravely and his team took nearly two hours to contextualize what he called a "domestic incident." Gravely described how the mother of Blake's children, Laquisha Booker, called 911 to report Blake took the keys to her rental car and was planning to take off with the vehicle and their children. He played the audio of that 911 call for the press.
Police arrived knowing there was a felony arrest warrant for Blake, and Gravely confirmed that Blake had a knife. Blake clarified that the knife was a pocket knife.
Use of Force expert and former Madison police chief Noble Wray said the officers' actions that day were in line with police training and protocol.
"They did not have any choice, drawing the firearms after the physical measures did not work," Wray said.
Gravely maintained he would not be able to convince a jury that Officer Sheskey did not fear for his life in that moment, or that harm would not come to others if he hadn't acted in self-defense.
"When there is enough information to raise self-defense, the burden of proof is on the state, it's on the prosecutor to disprove self-defense. So we would have to disprove the clear expression of these officers that they had to fire a weapon to defend themselves, they have to disprove that negative," he said.
Sheskey and the other officers who were at the scene have been placed on administrative leave and remain on administrative leave for the moment, the police department said.
"This really illustrates why these cases against police officers are so difficult to bring because they have to show the government would have to show that the police officer did not reasonably believe that deadly force was necessary to prevent either his death, or his serious bodily injury and the evidence here, showed that there was a knife I don't think that was in dispute," said ABC7 Legal Analyst Gil Soffer. "And so the government has to show that the officer didn't reasonably fear that Jacob Blake, use the knife against them. Clearly they concluded they couldn't prove that."
Chicago and Wisconsin criminal defense attorney Anthony Burch said if a jury did look at what happened here last summer they might determine that police were criminally heavy-handed.
"What was the threat level to him? One way of describing it might not be that Mr. Blake was attempting to flee. It might be an argument might have been made, he was attempting to defuse the situation," Burch said.
Burch's takeaway from the unusually public closing argument by the prosecutor is that he could have won it at trial.
"The facts presented by the state's attorney during this press conference could have been presented in a different way, where a trier of fact would be able to come up with a guilty verdict against officers Sheskey," he said.
Gravely called Blake personally to tell him no charges would be filed. Blake's family was heartbroken and furious.
"This is a slap in the face by the Wisconsin government and DA perpetuating systemic racism. Where was justice?" said Justin Blake, Jacob's uncle.
They've marched for months, demanding charges be filed, but it didn't happen.
"We're unhappy with what was said today. We expected it, it did not sideswipe us or jump us from the backside. We understood what was gonna come when they called in the National Guard," said Jacob Blake, Sr., father, speaking in Chicago after the announcement.
Blake's uncle, family in Kenosha and community organizers led another march Tuesday night after the verdict.
"Each and every day we get up and strap our boots on and get in the fight because we don't have a choice," Justin Blake said.
Blake's attorney said he was the victim that night and the video proves it.
"Shooting an individual seven times while walking away from an officer constitutes all the elements of intentional homicide were met," said B'Ivory Lamarr, attorney.
There is an ongoing federal civil rights investigation into the shooting, and the family said they intend to pursue a civil case as well.
Justin Blake and activists also noted that while they were waiting for the outcome of Jacob's case, this fight has always been bigger than Jacob Blake and Kenosha police.
"The power's in us to make change, if you really believe what this government is built on," Justin Blake told the protest.
Benjamin Crump, one of the attorneys representing Blake, released a statement after the decision was announced, saying in part, "We are immensely disappointed in Kenosha District Attorney Michael Gravely's decision not to charge the officers involved in this horrific shooting. We feel this decision failed not only Jacob and his family, but the community that protested and demanded justice. Officer Sheskey's actions sparked outrage and advocacy throughout the country, but the District Attorney's decision not to charge the officer who shot Jacob in the back multiple times, leaving him paralyzed, further destroys trust in our justice system. This sends the wrong message to police officers throughout the country. It says it is OK for police to abuse their power and recklessly shoot their weapon, destroying the life of someone who was trying to protect his children."
pic.twitter.com/8qLfGFyLfh
— Milwaukee Bucks (@Bucks) January 6, 2021
The Kenosha City Council voted unanimously Monday night to approve an emergency declaration that would go into effect immediately following the decision. Wisconsin Gov. Tony Evers has also authorized the Wisconsin National Guard to assist in controlling any civil unrest.
Gov. Evers released a statement following the charging decision, saying in part, "Today's decision is further evidence that our work is not done-we must work each day in earnest toward a more just, more fair, and more equitable state and country, and to combat the racism experienced by Black Wisconsinites. I hope for peace and justice for Jacob, his family, and the entire Kenosha community. I reaffirm my commitment to action to build a more just, more equitable state for every Wisconsinite. And I ask those who will exercise their right to assemble tonight and in the days ahead to please do so peacefully and safely."
RELATED: Full timeline of the Jacob Blake shooting, protests, unrest
Cries for justice have now spanned seasons. In sweltering summer heat to frigid winter evenings, activists have circled the now snow-covered streets of Kenosha demanding the officer be fired.
"Based on what's happened in our country, it's probably not going to go in Jacob's favor because they don't value us, our lives. They value the properties and businesses," said Tanya McLean, an activist with Leaders of Kenosha.
Mayor Antaramian and Police Chief Daniel Miskinis said they are working on plans to protect peaceful protests and prevent the unrest like that seen in the days following the shooting.
The Blake family led a small protest Tuesday night but emphatically said they do not support any violence in the wake of the decision.
WATCH: Kenosha businesses board up, bracing for potential civil unrest
Some Kenosha businesses are boarding up again in anticipation of a decision in the police shooting of Jacob Blake.
Some Kenosha businesses boarded up again in anticipation of the charging decision.
"It's an uneasy feeling. We don't know what's going to happen," said Ajillian Burrell-Warfield. Her husband was helping to re-install boards to protect her hair salon, Textures RX.
"I took them down for the holidays so that I could put up holiday decorations and try to get back some normalcy," Burrell-Warfield said.
They hope to be spared from a repeat of the civil unrest and destruction that took place for weeks afterward.
"They busted our windows, they busted our equipment," said Colleen Gimik, of Jackson Hewitt. "My hope is that people from outside of our communities stay outside of our community."
Justin Blake said his nephew is focused on his recovery and an inspiration to his family. He wanted to encourage the community to come together call for justice in his case. He said they are hoping for charges in this case, but are pleading with the community to stay peaceful.
"People have the right to be upset," Justin Blake said. "We are just asking them to be upset and make a lot of noise with the Blake family today, without being destructive."
societykenoshawisconsinpolice involved shootingpolice shootingjacob blakerace in america
No charges against Kenosha officer who shot Jacob Blake
Kenosha prosecutors: Officers won't be charged in Jacob Blake case
MyPillow CEO helped pay for Kenosha suspect's bail, attorney says
Jacob Blake talks in new video from hospital: 'It hurts to breathe'


Disclosure: This is a sponsored post, in conjunction with Ehrmann USA. I received compensation for participating in this promotion.
One thing I don't talk about very often is a little special touch I put in the lunches for my daughter. It isn't complicated, takes little to no time to do, and is one of my daughter's favorite things. You want to know the secret ingredient? It's a lunch note. Bet you didn't expect me to say that. People always ask what are some ways that parents can get started making fun lunches for their kids. Lunch notes are one of the first things I say to work on because they are a simple place to begin.
One of the really fun ideas I've seen for back-to-school is from Ehrmann MIXIM yogurt. They have designed a number of different tools for parents to help with making lunches for their kids and add a little #MIXIMLove. It is called "Love in the Lunchbox." I like the title because it is what I try and show to my kids with every fun lunch that I make them. My favorite tool from MIXIM is their free printable lunch notes. You can download them right here: http://bit.ly/LoveintheLunchbox. Keep reading to see the great craft I came up with that uses these lunch notes in a creative way!
A funny thing happened after I downloaded MIXIM's "Love in the Lunchbox" tools, however. My family tested and fell in love with their Greek yogurt. I know what you're thinking, "Unicorns, leprechauns, and fat-free kid friendly Greek yogurt all belong in the same fantasy category." I swear to you this is real! The taste and the texture are what won my family over. In every container of MIXIM you get two toppings that you can mix in a little at a time or all at once. There is always a sweet fruit and a crunchy topping that go great together. The container is heart shaped and divided into three chambers to keep the toppings and yogurt separate until you are ready to mix them. The heart shape of the container (and their printable lunch notes) are what gave me the idea for the fun kid's craft you will find below.
One of my favorite flavor combos is the Strawberry and Granola, but my daughter absolutely loved the Blueberry and Chocolate Chip Cookie Bites. She had it for an afternoon snack and immediately asked for other flavors in her school lunches. There are seven different flavors ranging from Blackberry With Pomegranate and Granola (only 145 calories) to Cherry and Dark Chocolate Curls (only 160 calories). MIXIM is available now at your local grocery store.
I can't forget one of the coolest things that Ehrmann MIXIM does. Here at Lunchbox Dad I like to help parents anyway I can and Ehrmann is helping kids and parents in a big way. They are a partner and contributor to The Children's Heart Foundation, which helps children with congenital heart defects. In fact, for every download or share of their "Love in the Lunchbox" idea tagged with #MIXIMLOVE, Ehrmann MIXIM will donate $1 to the Children's Heart Foundation (*Up to $7,500). So download their free "Love in the Lunchbox" ideas before September 30 to help out the cause! You can learn more by following Mixim on Facebook HERE or on Twitter HERE.
Here is my #MIXIMLove idea. It is so easy any parent can make it for their kids and many children can even make it to give to their friends! It's my Heart Shaped Bracelet Bead Kit made with an empty MIXIM yogurt container. The idea is that it can easily be taken to school and kids can make bracelets with their friends. Plus, every time your child sees it they can read the lunch note on top that you wrote them! Below are the directions and a graphic to pin on your Pinterest boards with step by step pictures.
Have fun packing school lunches and showing your kids love this year. Believe me, every little special thing you do they remember and it makes a difference!
1. Wash out an empty MIXIM Greek yogurt container. Print and cut out a "Love in the Lunchbox" note from http://bit.ly/LoveintheLunchbox. Choose whichever note fits your child best. Gather cardboard, transparent tape, scissors, pen, and rubber cement or a glue stick. You will also need string and beads to make the bracelets.
2. Turn cardboard over to back and place MIXIM yogurt container upside down on it. Trace around container with pen.
3. Cut traced heart out of cardboard.
4. Flip cardboard heart over and tape it to top of the yogurt container. Use two pieces of transparent tape, one on each side of the top of the heart.
5. Use two pieces of tape on the bottom of the heart. These will be the "latch."
6. Sign printed out MIXIM lunch note. Brush rubber cement on the bottom of note. You may use paste instead.
7. Place lunch note on top of cardboard heart and smooth until it is glued down.
8. Fill with beads and string. Give to your child as a surprise in their backpack or lunchbox!


text:
G. Bizet
Sheet Music: The Connaughtman's Rambles
The Connaughtman's Rambles
Alternate titles
The Connacht Jig
F#4–B5
0.1 (rarely downloaded)
Celtic Music, Jigs, Traditional/Folk
Heather — Flute solo.
See here for instructions on how to submit your own recording!
Tune of the Day: The Connaughtman's Rambles
Traditional Irish jig
This jig is one of the most enduring and popular pieces in the Irish repertoire, and has even spread to other genres. It is, for example, a staple for contra dancing. Connaught (or Connacht) is one four provinces of Ireland (along with Leinster, Munster, and Ulster), named for the ancient tribe who lived there, the Connachta.
Probably the earliest appearances of the tune in print is in R.M. Levey's The First Collection of the Dance Music of Ireland, published in London in 1858.
Celtic Music:
Flute Sheet Music: Johnny I Do Miss You (Trad. Irish)
Flute Sheet Music: I Wish You Would Marry Me Now (Trad. Scottish)
Jigs:
Flute Sheet Music: The Answer I Got (Trad. Irish)
Flute Sheet Music: Celtic Humor (Traditional)
Traditional/Folk:
Flute Sheet Music: The Cruel War (Traditional)
Flute Sheet Music: The Little Heathy Hill (Trad. Irish)


text:
DIGNITAS-Germany
Brochure of DIGNITAS
Latest News / Blog
Who is DIGNITAS
Accompanied Suicide
Patient's instructions (Living Will / Advance Directive)
DIGNITAS Forum
DIGNITAS in Public
Suicide-Attempt-Prevention
DIGNITAS gives intensive consideration to the question of suicide- and suicide-attempt prevention. The fact that every year in Switzerland ten thousands of suicide attempts fail demands that we deal with this issue. Many people injure themselves badly and suffer long-lasting physical and often also psychological problems, with severe emotional and financial consequences for themselves, their next-of-kin and friends, and also for the public health system and the economy.
The suicide issue must be freed from the taboo surrounding it and discussed openly. In a similar way to the issue of abortion, an ideal solution will not be readily available. How- ever, it is our duty to search for the best answer to the problem. DIGNITAS always looks for opportunities to help people towards life instead of death.
UK: The Samaritans (Link) Phone: 116 123
UK: SOS Silence of Suicide (Link) Phone: 0300 1020 505
USA: National Suicide Prevention Lifeline (Link) Phone: 1-800 273 8255, for emergencies, other callers will be redirected to Mental Health America of Greenville County: https://www.mhagc.org
Australia: Lifeline Crisis Support (Link) Phone: 13 11 14
Further suicide prevention hotlines/contacts around the world (Link)
The World Health Organization WHO on suicide prevention (Link)
Cracking the taboo on suicide is the best means to prevent suicide attempts and deaths by suicide
TEDxZurich Salon "Talking Taboos"
In the 21st century, we have something better to offer than leaving our fellow human beings to jump in front of a train or shoot or poison themselves. Really caring forpeople means taking their wishes seriously, meeting them at eye level. People contemplating suicide deserve respect, care, compassion, taboo-free communication, and safe, legal end-of-life options. Not belittling them as vulnerable. Not labelling them as mentally ill and potentially incompetent. Not upholding the taboo on suicide and the end of life.
Suicide attempt prevention in Switzerland:
In Switzerland – as in most countries – high-quality statistical data is available regarding the number of suicides. For various reasons, little has been known to date about the (far higher) number of suicide attempts. The "Groupe Romand Prévention Suicide", in cooperation with a number of emergency sites in the French-speaking part of the country, therefore set up a programme to monitor self-harm. The first insights of the programme were published in the "Swiss Medical Weekly" in February 2019.
Suicide and self-harm in Britain: researching risk and resilience. A study by the National Centre for Social Research (NatCen) informs self-harm and suicide prevention work through survey analysis and consultation with people with lived experience. (Link)
The Swiss Federal Office of Public Health (FOPH) on suicide prevention (Link, with Action Plan and Report)
Swiss Federal Statistical Office: Assisted Suicide and Suicide in Switzerland 1998 - 2014 (PDF-file)
Suicide attempt prevention in Asia:
In suicide (attempt) prevention, sometimes all it takes to save a life is a minute of your time. >> read more (Link)
An approach that combines research, knowledge sharing, and training for teachers, would help prevent suicide (attempts) among Hong Kong's youth, amid academic and social pressure. By Paul Yip. >> read more (Link)
How to talk to and comfort suicide survivors, and better understand their anger and grief. By Anthea Rowan, in the "South China Morning Post" (Link)
Suicide- and Suicide Attempt Prevention in Greece: the NGO KLIMAKA runs a Suicide Prevention Centre in Athens, Greece www.klimaka.org and http://suicide-help.gr
"Suicide-Prevention must be complemented by Suicide-Attempt-Prevention"
Speech of Ludwig A. Minelli on this issue at the congress of the World Federation of Right-to-Die Societies in Zürich (PDF)
Comparative chart: Accompaniments by DIGNITAS and EXIT, suicide and suicide attempts in Switzerland (PDF-file)
Suicide and suicide prevention on Wikipedia (Link)
In order to see the PDF-file, you might require the free Adobe Acrobat Reader
Well Worth Seeing
Assisted Dying is not the easy way out
"Cracking the taboo on suicide is the best means to prevent suicide attempts and deaths by suicide"
Research Report for End of Life Choices Jersey
Bristol Museum & Art Gallery
death: the human experience
death: is it your right to choose?
Documentaries and more
>> llink
dignitas@dignitas.ch
8127 Forch
Telephone national
Telephone international
(Mon to Fri, 9:00 - 12:00 / 13:30 - 16:30 hours)
Fax national
Fax international
Visitor 11'345'432
Contact / Adresse


text:
Alejandro Sánchez Domínguez (born 11 March 1975) is a Mexican politician from the National Action Party. From 2006 to 2009 he served as Deputy of the LX Legislature of the Mexican Congress representing the State of Mexico.

References

1975 births
Living people
Politicians from the State of Mexico
National Action Party (Mexico) politicians
21st-century Mexican politicians
Deputies of the LX Legislature of Mexico
Members of the Chamber of Deputies (Mexico) for the State of Mexico

redpajama_set_name: RedPajamaWikipedia


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