text:
module Attributor
  class Hash
    extend Forwardable

    include Container
    include Enumerable

    class << self
      attr_reader :key_type, :value_type, :options
      attr_reader :value_attribute
      attr_reader :key_attribute
      attr_reader :insensitive_map
      attr_accessor :extra_keys
    end

    @key_type = Object
    @value_type = Object

    @key_attribute = Attribute.new(@key_type)
    @value_attribute = Attribute.new(@value_type)

    def self.key_type=(key_type)
      resolved_key_type = Attributor.resolve_type(key_type)
      unless resolved_key_type.ancestors.include?(Attributor::Type)
        raise Attributor::AttributorException.new("Hashes only support key types that are Attributor::Types. Got #{resolved_key_type.name}")
      end

      @key_type = resolved_key_type
      @key_attribute = Attribute.new(@key_type)
      @concrete=true
    end

    def self.value_type=(value_type)
      resolved_value_type = Attributor.resolve_type(value_type)
      unless resolved_value_type.ancestors.include?(Attributor::Type)
        raise Attributor::AttributorException.new("Hashes only support value types that are Attributor::Types. Got #{resolved_value_type.name}")
      end

      @value_type = resolved_value_type
      @value_attribute = Attribute.new(@value_type)
      @concrete=true
    end

    @saved_blocks = []
    @options = {allow_extra: false}
    @keys = {}

    def self.inherited(klass)
      k = self.key_type
      v = self.value_type

      klass.instance_eval do
        @saved_blocks = []
        @options = {allow_extra: false}
        @keys = {}
        @key_type = k
        @value_type = v
        @key_attribute = Attribute.new(@key_type)
        @value_attribute = Attribute.new(@value_type)
      end
    end

    def self.attributes(**options, &key_spec)
      self.keys(options, &key_spec)
    end

    def self.keys(**options, &key_spec)
      if block_given?
        @saved_blocks << key_spec
        @options.merge!(options)
      elsif @saved_blocks.any?
        self.definition
      end
      @keys
    end

    def self.definition
      opts = {
        :key_type => @key_type,
        :value_type => @value_type
      }.merge(@options)

      blocks = @saved_blocks.shift(@saved_blocks.size)
      compiler = dsl_class.new(self, opts)
      compiler.parse(*blocks)

      @insensitive_map = self.keys.keys.each_with_object({}) do |k, map|
        map[k.downcase] = k
      end

      compiler
    end

    def self.dsl_class
      @options[:dsl_compiler] || DSLCompiler
    end

    def self.native_type
      self
    end

    def self.valid_type?(type)
      type.kind_of?(self) || type.kind_of?(::Hash)
    end

    # @example Hash.of(key: String, value: Integer)
    def self.of(key: @key_type, value: @value_type)
      Class.new(self) do
        self.key_type = key
        self.value_type = value
        @keys = {}
      end
    end

    def self.construct(constructor_block, **options)
      return self if constructor_block.nil?

      unless @concrete
        return self.of(key:self.key_type, value: self.value_type)
          .construct(constructor_block,**options)
      end

      if options[:case_insensitive_load] && !(self.key_type <= String)
        raise Attributor::AttributorException.new(":case_insensitive_load may not be used with keys of type #{self.key_type.name}")
      end

      self.keys(options, &constructor_block)
      self
    end

    def self.example(context=nil, options: {})
      return self.new if (key_type == Object && value_type == Object)

      hash = ::Hash.new
      context ||= ["#{Hash}-#{rand(10000000)}"]
      context = Array(context)

      if self.keys.any?
        self.keys.each do |sub_name, sub_attribute|
          subcontext = context + ["at(#{sub_name})"]
          hash[sub_name] = sub_attribute.example(subcontext)
        end
      else
        size = rand(3) + 1

        size.times do |i|
          example_key = key_type.example(context + ["at(#{i})"])
          subcontext = context + ["at(#{example_key})"]
          hash[example_key] = value_type.example(subcontext)
        end
      end

      self.new(hash)
    end

    def self.dump(value, **opts)
      return nil if value.nil?

      value.each_with_object({}) do |(k,v),hash|
        k = key_type.dump(k,opts) if @key_type
        v = value_type.dump(v,opts) if @value_type
        hash[k] = v
      end
    end

    def self.check_option!(name, definition)
      case name
      when :reference
        :ok # FIXME ... actually do something smart
      when :dsl_compiler
        :ok
      when :case_insensitive_load
        unless self.key_type <= String
          raise Attributor::AttributorException, ":case_insensitive_load may not be used with keys of type #{self.key_type.name}"
        end
        :ok
      when :allow_extra
        :ok
      else
        :unknown
      end
    end

    def self.load(value,context=Attributor::DEFAULT_ROOT_CONTEXT, **options)
      if value.nil?
        return nil
      elsif value.is_a?(self)
        return value
      elsif value.kind_of?(Attributor::Hash)
        loaded_value = value.contents
      elsif value.is_a?(::Hash)
        loaded_value = value
      elsif value.is_a?(::String)
        loaded_value = decode_json(value,context)
      else
        raise Attributor::IncompatibleTypeError, context: context, value_type: value.class, type: self
      end

      return self.from_hash(loaded_value,context) if self.keys.any?
      return self.new(loaded_value) if (key_type == Object && value_type == Object)

      loaded_value.each_with_object(self.new) do| (k, v), obj |
        obj[self.key_type.load(k,context)] = self.value_type.load(v,context)
      end

    end

    def self.generate_subcontext(context, key_name)
      context + ["key(#{key_name.inspect})"]
    end

    def generate_subcontext(context, key_name)
      self.class.generate_sub_context(context,key_name)
    end

    def set(key, value, context: self.generate_subcontext(Attributor::DEFAULT_ROOT_CONTEXT,key))
      key = self.class.key_attribute.load(key, context)

      if (attribute = self.class.keys[key])
        return self[key] = attribute.load(value, context)
      end

      if self.class.options[:case_insensitive_load]
        key = self.class.insensitive_map[key.downcase]
        return self.set(key, value, context: context)
      end

      if self.class.options[:allow_extra]
        if self.class.extra_keys.nil?
          return self[key] = self.class.value_attribute.load(value, context)
        else
          return self[self.class.extra_keys].set(key, value, context: context)
        end
      end

      raise AttributorException, "Unknown key received: #{key.inspect} while loading #{Attributor.humanize_context(context)}"
    end

    def self.from_hash(object,context)
      hash = self.new

      # if the hash definition includes named extra keys, initialize
      # its value from the object in case it provides some already.
      # this is to ensure it exists when we handle any extra keys
      # that may exist in the object later
      if self.extra_keys
        sub_context = self.generate_subcontext(context,self.extra_keys)
        v = object.fetch(self.extra_keys, {})
        hash.set(self.extra_keys, v, context: sub_context)
      end

      object.each do |k,v|
        next if k == self.extra_keys

        sub_context = self.generate_subcontext(Attributor::DEFAULT_ROOT_CONTEXT,k)
        hash.set(k, v, context: sub_context)
      end

      # handle default values for missing keys
      self.keys.each do |key_name, attribute|
        next if hash.key?(key_name)
        sub_context = self.generate_subcontext(context,key_name)
        hash[key_name] = attribute.load(nil, sub_context)
      end

      hash
    end

    def self.validate(object,context=Attributor::DEFAULT_ROOT_CONTEXT,_attribute)
      context = [context] if context.is_a? ::String

      unless object.kind_of?(self)
        raise ArgumentError, "#{self.name} can not validate object of type #{object.class.name} for #{Attributor.humanize_context(context)}."
      end

      object.validate(context)
    end

    def self.describe(shallow=false)
      hash = super

      if key_type
        hash[:key] = {type: key_type.describe}
      end

      if self.keys.any?
        # Spit keys if it's the root or if it's an anonymous structures
        if ( !shallow || self.name == nil) && self.keys.any?
          # FIXME: change to :keys when the praxis doc browser supports displaying those. or josep's demo is over.
          hash[:keys] = self.keys.each_with_object({}) do |(sub_name, sub_attribute), sub_attributes|
            sub_attributes[sub_name] = sub_attribute.describe(true)
          end
        end
      else
        hash[:value] = {type: value_type.describe(true)}
      end

      hash
    end

    # TODO: chance value_type and key_type to be attributes?
    # TODO: add a validate, which simply validates that the incoming keys and values are of the right type.
    #       Think about the format of the subcontexts to use: let's use .at(key.to_s)
    attr_reader :contents
    def_delegators :@contents, :[], :[]=, :each, :size, :keys, :key?, :values, :empty?, :has_key?

    def initialize(contents={})
      @contents = contents
    end

    def key_type
      self.class.key_type
    end

    def value_type
      self.class.value_type
    end

    def key_attribute
      self.class.key_attribute
    end

    def value_attribute
      self.class.value_attribute
    end

    def ==(other)
      contents == other || (other.respond_to?(:contents) ? contents == other.contents : false)
    end

    def validate(context=Attributor::DEFAULT_ROOT_CONTEXT)
      context = [context] if context.is_a? ::String

      if self.class.keys.any?
        extra_keys = @contents.keys - self.class.keys.keys
        if extra_keys.any? && !self.class.options[:allow_extra]
          return extra_keys.collect do |k|
            "#{Attributor.humanize_context(context)} can not have key: #{k.inspect}"
          end
        end

        self.class.keys.each_with_object(Array.new) do |(key, attribute), errors|
          sub_context = self.class.generate_subcontext(context,key)

          value = @contents[key]

          if value.respond_to?(:validating) # really, it's a thing with sub-attributes
            next if value.validating
          end

          errors.push *attribute.validate(value, sub_context)
        end
      else
        @contents.each_with_object(Array.new) do |(key, value), errors|
          # FIXME: the sub contexts and error messages don't really make sense here
          unless key_type == Attributor::Object
            sub_context = context + ["key(#{key.inspect})"]
            errors.push *key_attribute.validate(key, sub_context)
          end

          unless value_type == Attributor::Object
            sub_context = context + ["value(#{value.inspect})"]
            errors.push *value_attribute.validate(value, sub_context)
          end
        end
      end
    end

    def dump(*args)
      @contents.each_with_object(::Hash.new) do |(k,v), hash|
        hash[k] = self.class.value_type.dump(v)
      end
    end

  end

end


text:
Змагання з ковзанярського спорту у командній гонці серед жінок на зимових Олімпійських іграх 2018 пройшли 21 лютого в місті Каннин (Південна Корея).

Розклад
Час UTC+8

Результати

Чвертьфінали
Чвертьфінали відбулись 19 лютого о 20:00 за місцевим часом (UTC+9)

Півфінали

Фінали
Фінали розпочались о 20:54 за місцевим часом UTC+9.

Примітки

redpajama_set_name: RedPajamaWikipedia


Expanding Aitik's tailings pond requires space. This means more land must be used for the operation. Aitik's responsibility is to minimise this impact as much as possible. Ecological compensation is one way they achieve this.
"We're protecting two other areas to compensate for the land we must use for our operation," says Sofia Lindmark-Burck, environmental coordinator at Aitik's external environment section.
Expanding the tailings pond means that around 376 hectares of land, of which almost 170 hectares comprise forest with natural values classified as high or very high, will be directly impacted. To make up for this, Boliden proposed compensating the loss of land by protecting and enhancing the natural values in other areas.
"Hopefully, this will be a good way of showing that it's possible to combine active mining operations with good environmental management," Sofia says.
However, determining areas for compensation was no easy matter. The supervisory authority, the County Administrative Board, wanted Boliden to protect areas that already had high natural value but that were not yet protected by being nature reserves. This was a proposal that Boliden did not consider to be the best option as it would mean an inevitable loss of forests with high conservation value. "We felt there was added value in minimizing the loss of land by focusing on active measures to create high natural values in areas with the right potential," says Sofia.
After many long discussions, Boliden and the County Administrative Board agreed on a compensation model. Two areas, in all 840 hectares and far more than the 250-hectare minimum the permit required, were selected near Aitik and in direct connection to Leipipir Ecopark and the Dundret nature reserve.
"The areas were chosen in part because we feel there to be great value in maintaining and increasing natural values in the near vicinity," she says.
An easement for 50 years was signed with landowners Sveaskog and the Swedish University of Agricultural Sciences (SLU), with the amendment that the County Administrative Board, if it so wishes, may transform the area into a nature reserve free of charge if the measures are considered successful at the end of the agreement.
The compensation plan includes both protection of the selected areas and more active measures, such as the relocation of dead wood and biologically important species such as insects in hibernation and wood mushrooms. The goal is to see if the time it takes to improve the living environment for species and thereby create high natural values can be reduced. The latter is also planned to be the subject of a long-term research project supported by Boliden within the framework of SLU's forestry research.
"If it works, it can increase biodiversity and improve living conditions or endangered species in much less time than is usually the case today," says Sofia, adding that she also hopes that it's not only Boliden and its partners Sveaskog and SLU who would benefit from the experience gained from the project. In fact she hopes that it will not only benefit other companies that may need to provide ecological compensation, but also forestry research in general.
However, it's not just about finding out the possibilities that exist for speeding up ecological processes, thus improving rich biodiversity. Because of the compensation project, Boliden also sees scope for improving recreational and adventure tourism opportunities for people in the area. Accordingly, there are plans to make parts of the area so-called educational forest, where schools can bring their students for nature studies. In addition, there are also plans to set up barbecue areas, improve signage and otherwise improve access to the area. The Hermelin bridle path, which in the 18th century was used for such things as hauling ore by reindeer sleigh, runs through part of the area. The project includes plans to extend the path towards Dundret and thus creates better opportunities for outdoor recreation.
"I think it's important to find a balance between ecological benefit and human recreation. We also want the public to be able to use and enjoy the area," she said.
In the longer term, the project will provide valuable information and research opportunities for 'green' forest research, and Sofia is pleased about the commitment that the entire project group shows. "We note a genuine interest within the project group that this is not just something done for show. We really want this to work and make a difference," said Sofia.


For all those who walk with the Doc.
We apologize for not being there this last Monday, May 12. Illness and an emergency prevented us from attending.
We will walk as usual this coming holiday Monday, May 19th.
Please note the clinic is open as usual all day Monday from 9:30am to 6pm.


In an earlier post I wrote about Face Time at work. I received comments telling me this idea won't work for most employers. Some of you still believe people work best with structure. I respectfully disagree. If a retail organization can figure out how to make this work http://www.fourhourworkweek.com/blog/2008/05/21/no-schedules-no-meetings-enter-best-buys-rowe-part-1/ then surely firms composed of Harvard MBA's can make this happen. But you have to believe.
You have to hire people that are capable of working independently. They must be committed to the goals of the organization and invested in the outcomes. It helps if you support them with the right technology.
Tomorrow is the day before the long weekend and I am going to be working by the ocean. I trust myself enough to know that my work will be completed without getting sand in my laptop. I know not to drink while operating my laptop. I also know that if I am going to tell people how to do things, I must do them as well. See you on the beach.


text:
<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.01 Transitional//EN" "http://www.w3.org/TR/html4/loose.dtd">

<title>HeadersFooters (POI API Documentation)</title>
<link rel="stylesheet" type="text/css" href="../../../../../stylesheet.css" title="Style">

JavaScript is disabled on your browser.

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org.apache.poi.hslf.model

Class HeadersFooters

java.lang.Object

org.apache.poi.hslf.model.HeadersFooters

public final class HeadersFooters
extends java.lang.Object

Header / Footer settings.

 You can get these on slides, or across all notes

Constructor Summary

Constructors

Constructor and Description

HeadersFooters(HSLFSheet sheet,
              short headerFooterType)

HeadersFooters(HSLFSlideShow ppt,
              short headerFooterType)

Method Summary

Methods

Modifier and Type
Method and Description

int
getDateTimeFormat()

An integer that specifies the format ID to be used to style the datetime.

java.lang.String
getDateTimeText()

This is the date that the user wants in the footers, instead of today's date.

java.lang.String
getFooterText()

Footer's text

java.lang.String
getHeaderText()

Headers's text

boolean
isDateTimeVisible()

whether the date is displayed in the footer.

boolean
isFooterVisible()

whether the footer text is displayed.

boolean
isHeaderVisible()

whether the header text is displayed.

boolean
isSlideNumberVisible()

whether the slide number is displayed in the footer.

boolean
isUserDateVisible()

whether the custom user date is used instead of today's date.

void
setDateTimeFormat(int formatId)

An integer that specifies the format ID to be used to style the datetime.

void
setDateTimeText(java.lang.String text)

Sets custom user date to be displayed instead of today's date.

void
setDateTimeVisible(boolean flag)

whether the date is displayed in the footer.

void
setFootersText(java.lang.String text)

Sets footers's text

void
setFooterVisible(boolean flag)

whether the footer text is displayed.

void
setHeaderText(java.lang.String text)

Sets headers's text

void
setHeaderVisible(boolean flag)

whether the header text is displayed.

void
setSlideNumberVisible(boolean flag)

whether the slide number is displayed in the footer.

void
setUserDateVisible(boolean flag)

whether the date is displayed in the footer.

Methods inherited from class java.lang.Object

clone, equals, finalize, getClass, hashCode, notify, notifyAll, toString, wait, wait, wait

Constructor Detail

HeadersFooters

public HeadersFooters(HSLFSlideShow ppt,
              short headerFooterType)

HeadersFooters

public HeadersFooters(HSLFSheet sheet,
              short headerFooterType)

Method Detail

getHeaderText

public java.lang.String getHeaderText()

Headers's text

Returns:

Headers's text

setHeaderText

public void setHeaderText(java.lang.String text)

Sets headers's text

Parameters:

text - headers's text

getFooterText

public java.lang.String getFooterText()

Footer's text

Returns:

Footer's text

setFootersText

public void setFootersText(java.lang.String text)

Sets footers's text

Parameters:

text - footers's text

getDateTimeText

public java.lang.String getDateTimeText()

This is the date that the user wants in the footers, instead of today's date.

Returns:

custom user date

setDateTimeText

public void setDateTimeText(java.lang.String text)

Sets custom user date to be displayed instead of today's date.

Parameters:

text - custom user date

isFooterVisible

public boolean isFooterVisible()

whether the footer text is displayed.

setFooterVisible

public void setFooterVisible(boolean flag)

whether the footer text is displayed.

isHeaderVisible

public boolean isHeaderVisible()

whether the header text is displayed.

setHeaderVisible

public void setHeaderVisible(boolean flag)

whether the header text is displayed.

isDateTimeVisible

public boolean isDateTimeVisible()

whether the date is displayed in the footer.

setDateTimeVisible

public void setDateTimeVisible(boolean flag)

whether the date is displayed in the footer.

isUserDateVisible

public boolean isUserDateVisible()

whether the custom user date is used instead of today's date.

setUserDateVisible

public void setUserDateVisible(boolean flag)

whether the date is displayed in the footer.

isSlideNumberVisible

public boolean isSlideNumberVisible()

whether the slide number is displayed in the footer.

setSlideNumberVisible

public void setSlideNumberVisible(boolean flag)

whether the slide number is displayed in the footer.

getDateTimeFormat

public int getDateTimeFormat()

An integer that specifies the format ID to be used to style the datetime.

Returns:

an integer that specifies the format ID to be used to style the datetime.

setDateTimeFormat

public void setDateTimeFormat(int formatId)

An integer that specifies the format ID to be used to style the datetime.

Parameters:

formatId - an integer that specifies the format ID to be used to style the datetime.

Overview

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                Copyright 2016 The Apache Software Foundation or
        its licensors, as applicable.

redpajama_set_name: RedPajamaGithub


text:
Iran's Foreign Policy Weaknesses, and Opportunities to Exploit Them
by Daniel Byman (feat. Thomas Juneau)
Iran is often painted as a powerful monster whose tentacles stretch across the greater Middle East, but the Islamic Republic suffers from array of problems at home and abroad. The latest protests—the most serious the regime has faced since 2009—highlight the regime's unpopularity among its own people. Iran's problems limit its power and create openings for undermining its influence. Even if the protesters fail to topple the regime, the United States and its allies should recognize that Iran's foreign policy is shaky and vulnerable in its structure of political authority, its economy, its military and its diplomatic posture. Iran's weaknesses will reduce Iran's clout, foster infighting, and otherwise make it difficult for the regime to increase its sway abroad. Some of these weaknesses may also cause additional internal unrest if not managed properly.
Iran's biggest problems stems from the unusual, and often unwieldy, dual system of government that mixes elections with a powerful Supreme Leader. The Supreme Leader, Ali Khamenei, exercises a veto over Iranian decision-making, heads the Islamic Revolutionary Guard Corps (IRGC), the judicial system, and state television, among other powers. Khamenei is almost 80 years old, and rumors say that he will step down. Although Khamenei's role is supposedly based on his religious authority, his religious credentials were always suspect, and he lacks the charisma of his predecessor, Ayatollah Ruhollah Khomenei. The current leader gained his authority through revolutionary action and political loyalty, not careful theological study, but he was able to cement his power and grow the institution of the Supreme Leader.
Succession may go smoothly—and Khamenei certainly has tried to plan for this—but the possibility of infighting looms. His successor will inherit the institutions tied to the Supreme Leader position, but is likely to share Khamenei's weak religious credentials: None of Iran's most learned theologians are revolutionary die-hards, and as a result, succession will go to someone below the top clerical rank. Thus, the supreme political authority who exercises his power in the name of religion is likely to remain distinct from the non-political clerics who are more skeptical of the system. The revolutionary elites are likely to hang together so as not to hang apart, but much depends on the specific leader chosen and the politics of that moment.
Whomever takes power may need time to consolidate it, and in such authoritarian transitions power struggles among competing elites are common. In general, the Islamic Republic has shown a gift for managing these struggles and balancing fierce factionalism, but that balancing act may prove harder under a new and possibly weaker leader.
In addition to uncertainty at the top, Iran's economy remains vulnerable. The latest protests began over economic issues before turning political. The economy was shrinking before the lifting of sanctions, but sanctions relief—including additional export opportunities and the unfreezing of assets—have improved the economic situation, with the growth rate at roughly 7 percent in recent years and inflation stabilizing. However, Iran's economy is plagued with corruption, and mismanagement is rife. The IRGC and various religious foundations control much of the economy, stifling competition and making reform far more difficult. Private investment remains skittish, especially outside the energy sector. The low price of oil makes these structural problems all the more painful.
In addition to these problems, popular expectations of prosperity are higher than they have been for many years. The lifting of sanctions fostered hope that incomes would rise and economic problems would diminish—the regime now has less ability to blame the United States or other enemies for its problems. Protests are a fact of life in Iran—few are massive, sustained, or tied to a broader political cause, but all show at least some level of dissatisfaction with the regime. Indeed, Hassan Rouhani's election and those of his political allies was in part because of his promises to improve Iran's economy due to sanctions relief.
In addition to a weak economy, Iran's military power is also limited. The expeditionary skill of the IRGC coupled with Iran's use of proxies in Iraq, Lebanon, Syria, and Yemen often create a sense that Iran is militarily active throughout the Muslim world. This is true, but it also highlights one of Iran's biggest weaknesses—its lack of conventional military strength. Tehran lacks the ability to project significant amounts of conventional power beyond its borders. Iran's regular ground and air forces are in shambles. In addition, although it has acquired and deployed more advanced air defense systems since the lifting of sanctions, many of its weapons systems are old, and at best, it has limited access to advanced systems from Russia and China as well as some missile technology from North Korea. Iran's military often lacks spare parts, and it cannot maintain many of its systems. Its own military industrial base can produce and support basic systems but not the most advanced ones. As analyst Thomas Juneau contends: Militarily, Iran can deter, deny, and spoil, but it can rarely shape events. As a result, Iran can subvert its neighbors, but it is vulnerable to conventional military pressure.
Tehran's soft power also has limits. Iran has always presented itself as a leader of a broader Islamic resistance bloc despite being ethnically distinct (as Persians) and a religious minority (as a Shiite Muslim country). To delegitimize the regime after the 1979 revolution, rival powers, particularly Saudi Arabia, emphasized Iran's Shiite status, funding preachers around the world who emphasized this sectarian divide and otherwise trying to deny the revolution's religious credentials.
Iran could occasionally overcome its minority status, forging ties to important Sunni groups like Hamas and, at times, gaining support from Muslim publics for its opposition to Israel and the United States. The post-2003 civil war in Iraq, which pitted Sunnis against Shiites there, and especially the post-2011 Syrian civil war, where Iranian help was instrumental in shoring up Bashar al-Assad's Alawite regime (the Alawites have doctrinal similarities to Shiism) made Iran seem like a far more sectarian actor than previously believed. This led Saudi Arabia, the UAE, and others to play up sectarianism even more, precipitating another proxy war in Yemen (despite the Houthis being Zaydi, a different Shiite branch from the Iranian Twelvers branch). Sunni public support for Iran has plummeted—a 2016 poll found that over 70 percent of Arabs had a negative view of Iran, making it only a bit more popular than perennial bugbears like the United States and Israel. Groups like Hamas have reduced, though not ended, ties.
Iran has few friends, and those it has are relatively weak. Syria is one of Iran's few close allies (and that rarity explains the Iranian leadership's strong reaction to the threat to Assad's regime). Tehran also has close ties to Haider al-Abadi's government in Baghdad, where Iran has successfully prevented a strong pro-U.S. and anti-Iran regime from taking power. Yet even in Iraq, Iran remains unpopular with many in the country, and its allies often try to distance themselves from Tehran as a result. Relations with Pakistan and Turkey, two key neighbors (and historic regional rivals), are cordial but not friendly. Although Iran has stepped up relations with Russia (another traditional rival with historically divergent regional interests) to help the Assad regime, additional cooperation is limited and may decline as the regime moves away from the brink of collapse. In addition, Iran has been frustrated by Russia's on-again, off-again approach to arms sales, which are often disrupted in response to U.S. pressure. Tehran has at best a transactional relationship with major military powers like China, and, as the poll mentioned above shows, it is loathed by much of the Muslim world. As a result, when Iran is threatened, few countries come to its aid.
Given Iran's weak conventional forces, the country is vulnerable to U.S. military pressure—but only in narrow circumstances and in response to credible threats. Iran understands both U.S. politics and international political dynamics. If the United States threatens Iran, it carries far more credibility if it has broader support from the Arab and Western world and popular backing, and this support will only exist in rare circumstances—otherwise Iran may call the United States' bluff.
Similarly, economic pressure from the U.S. helped drive Iran to the negotiating table over its nuclear program, but such pressure is far more effective when it is multilateral. U.S. allies and major economic powers like China are skeptical of unilateral U.S. sanctions, seeing them as driven more by politics than strategy. To gain international support for more economic penalties, when possible the United States should highlight Iran's violations of existing U.N. Security Council resolutions such as those involving transfers of arms to Hezbollah in Syria or its Houthi allies in Yemen or complying with money laundering and terrorist financing rules. International sanctions and financial penalties make it harder for Iran to attract foreign investment, maintain its financial system, and otherwise expand (or even sustain) its economy. Given the IRGC's massive role in Iran's economy, pressure on IRGC front companies might yield modest results. In addition, the United States should constantly highlight the cost of Iran's adventurism in Yemen and support for the Syrian regime to increase popular disgruntlement regarding the regime's foreign policy.
The United States can also work to chip away Iran's few allies, though doing so may be unacceptable for other foreign policy reasons. Syria, for example, may be eager to reenter the Arab fold and may be willing to distance itself somewhat from Iran—though in the end, any rapprochement would be limited and Damascus would likely remain dependent on Tehran. In Iraq, resentment toward Iranian meddling is high. Encouraging Sunni Arab states to engage more with Baghdad may be effective in weakening Baghdad's ties to Tehran. At the very least, this diplomatic campaign will force Iran to devote more resources to wooing these allies and make them less likely to slavishly stand at Tehran's beck and call. Assisting Iraq in improving governance, its justice system, social services, and security forces can also help: If Iraq develops its institutions, it will be less vulnerable to Iranian manipulation.
The United States should also work to shore up allies, resolve or mitigate civil wars, and promote better governance throughout the greater Middle East. True, Iran has exploited internal problems in Iraq, Syria, Yemen, Lebanon, and elsewhere. But it did not create them, and if these fissures can be reduced and new ones, prevented, Iran will have fewer opportunities for influence.
Although politically impossible in the United States, one of the best means of hindering Iran's economy and eroding the scientific-technical base necessary for its own military industries would be by encouraging a brain drain through migration. Many of Iran's most productive and educated citizens would welcome the opportunity to relocate to the United States, and, after proper vetting, their presence would enrich America as well.
The Trump administration's decision to support the protesters is appropriate. The United States should be on, and be seen as being on, those risking their lives to resist an oppressive regime that is an avowed American enemy. Even if the government suppresses the protesters like their 2009 predecessors, the United States should use the occasion to recognize that Iran's strength abroad rests on shaky foundations.

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text:
Hillary Can Wait! The Argentine Apostate Is In Sweden
The last Sunday of October is observed by many millions of people around the globe as "World Protestant Day" as it usually falls on or near October 31, the date on which the lecherous drunkard named Martin Luther, an Augustinian monk who could not observe the Sixth and Ninth Commandments, began his diabolical revolution against the Divine Plan that God Himself instituted to effect man's return to Him through the Church that He Himself founded upon the Rock of Saint Peter, the Pope, the Catholic Church, in 1517.
It is to observe and celebrate this revolution that a longtime admirer of all things Protestant and Talmudic, Jorge Mario Bergoglio, will be traveling to Lund, Sweden, today, Monday, October 31, 2016, to begin the yearlong commemoration of the quincentennial of Luther's revolt, which brought about the rise of the monstrous anti-Incarnational, Judeo-Masonic civil state of Modernity in due course.
Jorge Mario Bergoglio explained the purpose of tomorrow's diabolical event in an interview with a Swedish lay Jesuit, Presbyter Ulf Jonsson, that has been published in La Civilta Cattolica. As the time available to me does not permit a detailed discussion of each question and anwer, I have focused on two specific quetions and answers. Additionally, it is my belief that the false "pontiff" will repeat much of what he told his fellow lay Jesuit when he speaks today in Sweden. Enough time will have to be spent on today's proceedings to compensate for the lack of time to deal with everything in the La Civilta Cattolica interview.
As to the first question to be examined immediately below, one will see that Bergoglio, who could be mistaken for a demon in the form of a man, directly contradicts Catholic teaching as he answered a question about the role "religions" in the world.
Jonsson: Religions can be a blessing, but also a curse. The media often report news of conflicts between religious groups in the world. Some state that the world would be more peaceful if there were no religions. How do you respond to this criticism?
Bergoglio: Idolatries that are at the base of a religion, not the religion itself! There are idolatries connected to religion: the idolatry of money, of enmities, of space greater than time, the greed of the territoriality of space. There is an idolatry of the conquest of space, of dominion, that attacks religions like a malignant virus. And idolatry is a false religion, it is wrong religiosity. I call religion «an immanent transcendence», namely a contradiction. But the true religions are the development of the capacity that humanity has to transcend itself towards the absolute. The religious phenomenon is transcendent and it has to do with truth, beauty, goodness and unity. If there isn't this openness, there is no transcendence, there is no true religion, there is idolatry. The opening to transcendence then absolutely cannot be a cause of terrorism, because this opening is always united to the search for truth, beauty, goodness and unity. (One Heretic Interviews the Heretic "Pope".)
Comment Number One:
It does not get any clearer than this a Jorge Mario Bergoglio's heresy about the "immanent transcendence" of "true religions" is an almost word-for-word restatement of Modernist principles about religion that were condemned as follows by Pope Saint Pius X in Pascendi Dominci Gregis, September 8, 1907:
7. However, this Agnosticism is only the negative part of the system of the Modernists: the positive part consists in what they call vital immanence. Thus they advance from one to the other. Religion, whether natural or supernatural, must, like every other fact, admit of some explanation. But when natural theology has been destroyed, and the road to revelation closed by the rejection of the arguments of credibility, and all external revelation absolutely denied, it is clear that this explanation will be sought in vain outside of man himself. It must, therefore, be looked for in man; and since religion is a form of life, the explanation must certainly be found in the life of man. In this way is formulated the principle of religious immanence. Moreover, the first actuation, so to speak, of every vital phenomenon -- and religion, as noted above, belongs to this category -- is due to a certain need or impulsion; but speaking more particularly of life, it has its origin in a movement of the heart, which movement is called a sense. Therefore, as God is the object of religion, we must conclude that faith, which is the basis and foundation of all religion, must consist in a certain interior sense, originating in a need of the divine. This need of the divine, which is experienced only in special and favorable circumstances, cannot of itself appertain to the domain of consciousness, but is first latent beneath consciousness, or, to borrow a term from modern philosophy, in the subconsciousness, where also its root lies hidden and undetected. (Pope Saint Pius X, Pascendi Dominci Gregis, September 8, 1907.)
As a Modernist, Jorge Mario Bergoglio believes in everything—and I do mean every single thing—that was anathematized by Pope Pius IX and the Fathers of the [First] Vatican Council in the Dogmatic Constitution on the Catholic Faith, April 24, 1870. This includes rejection of any and all anathemas, which were, of course, effectively "removed" by the Modernist homosexual named Giovanni Battista Enrico Antonio Maria Montini/Paul the Sick in the wake of the heretical work of the "Second" Vatican Council, that condemn those who seek to reduce religious faith to the level of "vital immanence," that is, of springing up from within the consciousness of the individual.
In other words, Jorge Mario Bergoglio, does not believe in Divine Revelation as taught by the Catholic Church. He believes that human beings experience "revelation" within the wellsprings of their consciouness, leading them from agosticism (uncertainty about the existence of God and His teaching, if any) to "belief." The "belief," however, is purely subjective, which is he can speak of "true religions" in the plural even though there is only one true religion, Catholicism.
Although it is not necessary to prove to the readers that Catholicism is the one and only true religion, permit me to provide three short quotations to demonstrate that our true popes have always taught the truth that there is but one religion founded by God Himself:
To hold, therefore, that there is no difference in matters of religion between forms that are unlike each other, and even contrary to each other, most clearly leads in the end to the rejection of all religion in both theory and practice. And this is the same thing as atheism, however it may differ from it in name. Men who really believe in the existence of God must, in order to be consistent with themselves and to avoid absurd conclusions, understand that differing modes of divine worship involving dissimilarity and conflict even on most important points cannot all be equally probable, equally good, and equally acceptable to God. (Pope Leo XIII, Immortale Dei, November 1, 1885.)
Just as Christianity cannot penetrate into the soul without making it better, so it cannot enter into public life without establishing order. With the idea of a God Who governs all, Who is infinitely Wise, Good, and Just, the idea of duty seizes upon the consciences of men. It assuages sorrow, it calms hatred, it engenders heroes. If it has transformed pagan society--and that transformation was a veritable resurrection--for barbarism disappeared in proportion as Christianity extended its sway, so, after the terrible shocks which unbelief has given to the world in our days, it will be able to put that world again on the true road, and bring back to order the States and peoples of modern times. But the return of Christianity will not be efficacious and complete if it does not restore the world to a sincere love of the one Holy Catholic and Apostolic Church. In the Catholic Church Christianity is Incarnate. It identifies Itself with that perfect, spiritual, and, in its own order, sovereign society, which is the Mystical Body of Jesus Christ and which has for Its visible head the Roman Pontiff, successor of the Prince of the Apostles. It is the continuation of the mission of the Savior, the daughter and the heiress of His Redemption. It has preached the Gospel, and has defended it at the price of Its blood, and strong in the Divine assistance and of that immortality which has been promised it, It makes no terms with error but remains faithful to the commands which it has received, to carry the doctrine of Jesus Christ to the uttermost limits of the world and to the end of time, and to protect it in its inviolable integrity. Legitimate dispenser of the teachings of the Gospel it does not reveal itself only as the consoler and Redeemer of souls, but It is still more the internal source of justice and charity, and the propagator as well as the guardian of true liberty, and of that equality which alone is possible here below. In applying the doctrine of its Divine Founder, It maintains a wise equilibrium and marks the true limits between the rights and privileges of society. The equality which it proclaims does not destroy the distinction between the different social classes. It keeps them intact, as nature itself demands, in order to oppose the anarchy of reason emancipated from Faith, and abandoned to its own devices. The liberty which it gives in no wise conflicts with the rights of truth, because those rights are superior to the demands of liberty. Not does it infringe upon the rights of justice, because those rights are superior to the claims of mere numbers or power. Nor does it assail the rights of God because they are superior to the rights of humanity. (Pope Leo XIII, A Review of His Pontificate, March 19, 1902.)
Here we have, founded by Catholics, an inter-denominational association that is to work for the reform of civilization, an undertaking which is above all religious in character; for there is no true civilization without a moral civilization, and no true moral civilization without the true religion: it is a proven truth, a historical fact. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)
As a Modernist, however, Jorge Mario Bergoglio believes that there are multiple religions that are "true" because they exist as such subjectively within the consciousness of their respective "believers."
Pope Saint Pius X explained in Pascendi Dominici Gregis that one who believes as does Bergoglio must wind up respecting all religions, including those that deny the Sacred Divinity of Our Blessed Lord and Saviour Jesus Christ:
14. Thus far, Venerable Brethren, We have considered the Modernist as a philosopher. Now if We proceed to consider him as a believer, and seek to know how the believer, according to Modernism, is marked off from the philosopher, it must be observed that, although the philosopher recognizes the reality of the divine as the object of faith, still this reality is not to be found by him but in the heart of the believer, as an object of feeling and affirmation, and therefore confined within the sphere of phenomena; but the question as to whether in itself it exists outside that feeling and affirmation is one which the philosopher passes over and neglects. For the Modernist believer, on the contrary, it is an established and certain fact that the reality of the divine does really exist in itself and quite independently of the person who believes in it. If you ask on what foundation this assertion of the believer rests, he answers: In the personal experience of the individual. On this head the Modernists differ from the Rationalists only to fall into the views of the Protestants and pseudo-mystics. The following is their manner of stating the question: In the religious sense one must recognize a kind of intuition of the heart which puts man in immediate contact with the reality of God, and infuses such a persuasion of God's existence and His action both within and without man as far to exceed any scientific conviction. They assert, therefore, the existence of a real experience, and one of a kind that surpasses all rational experience. If this experience is denied by some, like the Rationalists, they say that this arises from the fact that such persons are unwilling to put themselves in the moral state necessary to produce it. It is this experience which makes the person who acquires it to be properly and truly a believer.
How far this position is removed from that of Catholic teaching! We have already seen how its fallacies have been condemned by the Vatican Council. Later on, we shall see how these errors, combined with those which we have already mentioned, open wide the way to Atheism. Here it is well to note at once that, given this doctrine of experience united with that of symbolism, every religion, even that of paganism, must be held to be true. What is to prevent such experiences from being found in any religion? In fact, that they are so is maintained by not a few. On what grounds can Modernists deny the truth of an experience affirmed by a follower of Islam? Will they claim a monopoly of true experiences for Catholics alone? Indeed, Modernists do not deny, but actually maintain, some confusedly, others frankly, that all religions are true. That they cannot feel otherwise is obvious. For on what ground, according to their theories, could falsity be predicated of any religion whatsoever? Certainly it would be either on account of the falsity of the religious .sense or on account of the falsity of the formula pronounced by the mind. Now the religious sense, although it maybe more perfect or less perfect, is always one and the same; and the intellectual formula, in order to be true, has but to respond to the religious sense and to the believer, whatever be the intellectual capacity of the latter. In the conflict between different religions, the most that Modernists can maintain is that the Catholic has more truth because it is more vivid, and that it deserves with more reason the name of Christian because it corresponds more fully with the origins of Christianity. No one will find it unreasonable that these consequences flow from the premises. But what is most amazing is that there are Catholics and priests, who, We would fain believe, abhor such enormities, and yet act as if they fully approved of them. For they lavish such praise and bestow such public honor on the teachers of these errors as to convey the belief that their admiration is not meant merely for the persons, who are perhaps not devoid of a certain merit, but rather for the sake of the errors which these persons openly profess and which they do all in their power to propagate. (Pope Saint Pius X, Pascendi Dominici Gregis, September 8, 1907.)
Jorge Mario Bergoglio is set to bestow public honors on the teacher of the very errors that are responsible for the dissolution of Christendom and the spread of the sorts of errors that were condemned by Pope Leo X in Exsurge Domine, June 15, 1520, and the Council of Trent as they metastasized very rapidly throughout Europe, bringing ruin upon even the very "evangelicals" who had been "liberated" by that "teacher," Martin Luther, a point that had been made by Father Edward Cahill in The Framework of the Christian State:
The assumption that Protestantism brought a higher and purer moral life to the nations that came under its influence does not need elaborate refutation. It is a fact of uncontroverted history that "public morality did at once deteriorate to an appalling degree wherever Protestantism was introduced. Not to mention robberies of church goods, brutal treatment meted out to the clergy, secular and regular, who remained faithful, and the horrors of so many wars of religion," we have the express testimony of [Martin] Luther himself and several other leaders of the revolt, such as [Martin] Bucer and [Philip] Melancthon, as to the evil effects of their teaching; and this testimony is confirmed by contemporaries. Luther's own avowals on this matter are numberless. Thus he writes:
"There is not one of our Evangelicals, who is not seven times worse than before he belonged to us, stealing the goods of others, lying, deceiving, eating, getting drunk, and indulging in every vice, as if he had not received the Holy Word. If we have been delivered from one spirit of evil, seven others worse than the first have come to take its place."
And again:
Men who live under the Gospel are more uncharitable, more irascible, more greedy, more avaricious than they were before as Papists."
Even Erasmus, who had at first favoured Luther's movement, was soon disillusioned. Thus he writes:
"The New Gospel has at least the advantage of showing us a new race of men, haughty, impudent, cunning, blasphemous . . . quarrellers, seditious, furious, to whom I have, to say truth, so great an antipathy that if I knew a place in the world free of them, I would not hesitate to take refuge therein."
That these evil effects of Protestantism were not merely temporary—the accidental the accidental results of the excitement and confusion which are peculiar to a stage of transition (although they were no doubt intensified thereby)—is shown from present-day [1932] statistics. The condition of domestic morality is usually best indicated by the statistics of divorce, and of illegitimate births, and by the proportion of legitimate children to the number of marriages; while statistics of general criminality, where they can be had, would convey a fair idea of the individual and public morality in any given place. According to these tests Protestant countries are at the present day much inferior to Catholic countries in domestic and public morality. (Father Edward Cahill, S.J., The Framework of a Christian State, first published in 1932, republished by Roman Catholic Books, pp. 102-104.)
Father Denis Fahey made a similar point in The Mystical City of God in the Modern World:
The organization of the Europe of the thirteenth century furnishes us with one concrete realization of the Divine Plan. It is hardly necessary to add that there were then to be seen defects in the working of the Divine Plan., due to the character of fallen man, as well as to an imperfect mastery of physical nature. Yet, withal, the formal principle of ordered social organization in the world, the supremacy of the Mystical Body, was grasped and, in the main, accepted. The Lutheran revolt, prepared by the cult of pagan antiquity at the Renaissance, and by the favour enjoyed by the Nominalist philosophical theories, led to the rupture of that order.
"The great cardinal principle of Protestantism is that every man attains salvation by entering into an immediate relation with Christ, with the aid of that interior faith by which he believes that, though his sins persist, they are no longer imputed to him, thanks to the merits of our Lord Jesus Christ. All men are thus priests for themselves and carry out the work of their justification by treating directly and individually with God. The Life of Grace, being nothing else than the external favour of God, remains outside of us and we continue, in fact, in spite of Lutheran faith in Christ, corrupt and sinful. Each human being enters into an isolated relation with our Lord, and there is no transforming life all are called to share. Luther never understood the meaning of faith informed by sanctifying grace and charity. Accordingly, the one visible Church and the Mystical Body is done away with, as well as the priesthood and the sacrifice of the Mystical Body, the Holy Sacrifice of the Mass. The only purpose of preaching and such ceremonies were retained by Protestants was to stir up the individual's faith."
Hence the True Church of Christ, according to the Protestant view, is noting else than the assembly of those who, on account of the confidence interiorly conceived of the remission of their sins, have the justice of God imputed to them by God and are accordingly predestined to eternal life. And this Church, known to God alone, is the unique Church of the promises of indefectibility, to which our Lord Jesus Christ promised His assistance to the consummation of the world. Since, however, true believers, instructed by the Holy Ghost, can manifest their faith exteriorly, can communicate their impressions and feelings to other and may employ the symbols of the Sacraments to stir up their faith, they give rise to a visible church which, nevertheless, is not the Church instituted by Christ. Membership of this Church is not necessary for salvation, and it may assume different forms according to different circumstances. The true invisible Church of Christ is always hidden, unseen in the multitude.
"Protestantism, therefore, substituted for the corporate organization of society, imbued with the spirit of the Mystical Body and reconciling the claims of personality and individuality in man, a merely isolated relation with our Divine Lord. This revolt of human individual against order on the supernatural level, this uprise of individualism, with its inevitable chaotic self-seeking, had dire consequences both in regard to ecclesiastical organization and in the realms of politics and economics. Let us take these in turn."
The tide of revolt which broke away from the Catholic Church had the immediate effect of increasing the power of princes and rulers in Protestant countries. The Anabaptists and the peasants in Germany protested in the name of 'evangelical liberty,' but they were crushed. We behold the uprise of national churches, each of which organizes its own particular form of religion, mixture of supernatural and natural elements, as a department of State. The orthodox Church in Russia was also a department of State and as such exposed to the same evils. National life was thus withdrawn from ordered subjection to the Divine Plan and the distinction laid down by our Divine Lord Himself, between the things that are God's and the things that are Caesar's, utterly abolished. Given the principle of private judgment or of individual relation with Christ, it was inevitable that the right of every individual to arrange his own form of religion should cause the pendulum to swing from a Caesarinism supreme in Church and State to other concrete expressions of 'evangelical liberty.' One current leads to the direction of indefinite multiplication of sects. Pushed to its ultimate conclusion, this would, this would give rise to as many churches as there are individuals, that is, there would not be any church at all. As this is too opposed to man's social nature, small groups tend to coalesce. The second current tends to the creation of what may be termed broad or multitudinist churches. The exigencies of the national churches are attenuated until they are no longer a burden to anybody. The Church of England is an example of this. As decay in the belief of the Divinity of Jesus continues to increase, the tendency will be to model church organization according to the political theories in favour at the moment. The democratic form of society will be extolled and a 'Reunion of Christendom,' for example, will be aimed at, along the a lines of the League of Nations. An increasing number of poor bewildered units will, of course, cease to bother about any ecclesiastical organization at all.
The first [political] result was an enormous increase in the power of the Temporal Rulers, in fact a rebirth of the pagan regime of Imperial Rome. The Spiritual Kingship of Christ, participated in by the Pope and the Bishops of the Catholic Church being no longer acknowledged, authority over spiritual affairs passed to Temporal Rulers. They were thus, in Protestant countries, supposed to share not only in His Temporal Kingship of Christ the King, but also in His spiritual Kingship. As there was no Infallible Guardian of order above the Temporal Rulers, the way was paved for the abuses of State Absolutism. The Protestant oligarchy who ruled England with undisputed sway, from Charles the Second's time on, and who treated Ireland to the Penal Laws, may be cited, along with that cynical scoundrel, Frederick of Prussia, as typical examples of such rulers. Catholic monarchs, like Louis XIV of France and Joseph II of Austria, by their absolutist tendencies and pretensions to govern the Catholic Church show the influence of the neighboring Protestant countries. Gallicanism and Josephism are merely a revival of Roman paganism.
The rejection by Luther of the visible Catholic Church opened the door, not only to the abuses of absolute rulers, supreme in Church and State, but soon led to an indifference to all ecclesiastical organizations. As faith in the supernatural life of grace and the supernatural order grew dim and waned, the way was made smooth for the acceptance of Freemasonry. The widespread loss of faith in the existence of the supernatural life and the growing ignorance of the meaning of the Redemption permitted the apostles of Illuminism and Masonry to propagate the idea that the true religion of Jesus Christ had never been understood or been corrupted by His disciples, especially by the Church of Rome, the fact being that only a few sages in secret societies down the centuries had kept alive the true teaching of Jesus Christ. According to this 'authentic' teaching our Saviour had established a new religion, but had simply restored the religion of the state of nature, the religion of the goodness of human nature when left to itself, freed from the bonds and shackles of society. Jesus Christ died a martyr for liberty, put to death by the rulers and priests. Masons and revolutionary secret societies alone are working for the true salvation of the world. By them shall original sin be done away with and the Garden of Eden restored. But the present organization of society must disappear, by the elimination of the tyranny of priests, the despotism of princes and the slavery resulting from national distinctions, from family life and from private property. (Father Denis Fahey, The Mystical Body of Christ in the Modern World.)
Father Fahey went on to describe the Lutheran concept of the "separation of Church and State:"
The rending of the Mystical Body by the so-called Reformation movement has resulted in the pendulum swinging from the extreme error of Judaeo-Protestant Capitalism to the opposite extreme error of the Judaeo-Masonic-Communism of Karl Marx.
The uprise of individualism rapidly led to unbridled self-seeking. Law-makers who were arbiters of morality, as heads of the Churches, did not hesitate to favour their own enterprising spirit. The nobles and rich merchants in England, for example, who got possession of the monastery lands, which had maintained the poor, voted the poor laws in order to make the poor a charge on the nation at large. The enclosure of common lands in England and the development of the industrial system are a proof of what private judgment can do when transplanted into the realm of production and distribution. The Lutheran separation of Church from the Ruler and the Citizen shows the decay in the true idea of membership of our Lord's Mystical Body.
"Assuredly," said Luther, "a prince can be a Christian, but it is not as a Christian that he ought to govern. As a ruler, he is not called a Christian, but a prince. The man is Christian, but his function does not concern his religion." (Father Denis Fahey, The Mystical Body of Christ in the Modern World.)
Jorge Mario Bergoglio is going to Sweden to celebrate the "teacher" who launched the wrecking ball against the walls of Christendom and thus put into motion the very forces described by Fathers Edward Cahill, S.J., and Denis Fahey, C.S.Sp.
Then again, his predecessor, Joseph Alois Ratzinger/Benedict XVI, praised Luther as follows when he was in Erfurt, Germany, on Friday, September 23, 2011, the Feast of Pope Linus and the Commemoration of Saint Thecla:
As I begin to speak, I would like first of all to say how deeply grateful I am that we are able to come together. I am particularly grateful to you, my dear brother, Pastor Schneider, for receiving me and for the words with which you have welcomed me here among you. You have opened your heart and openly expressed a truly shared faith, a longing for unity. And we are also glad, for I believe that this session, our meetings here, are also being celebrated as the feast of our shared faith. Moreover, I would like to express my thanks to all of you for your gift in making it possible for us to speak with one another as Christians here, in this historic place.
As the Bishop of Rome, it is deeply moving for me to be meeting you here in the ancient Augustinian convent in Erfurt. As we have just heard, this is where Luther studied theology. This is where he was ordained a priest. Against his father's wishes, he did not continue the study of Law, but instead he studied theology and set off on the path towards priesthood in the Order of Saint Augustine. And on this path, he was not simply concerned with this or that. What constantly exercised him was the question of God, the deep passion and driving force of his whole life's journey. "How do I receive the grace of God?": this question struck him in the heart and lay at the foundation of all his theological searching and inner struggle. For Luther theology was no mere academic pursuit, but the struggle for oneself, which in turn was a struggle for and with God.
"How do I receive the grace of God?" The fact that this question was the driving force of his whole life never ceases to make a deep impression on me. For who is actually concerned about this today – even among Christians? What does the question of God mean in our lives? In our preaching? Most people today, even Christians, set out from the presupposition that God is not fundamentally interested in our sins and virtues. He knows that we are all mere flesh. And insofar as people believe in an afterlife and a divine judgement at all, nearly everyone presumes for all practical purposes that God is bound to be magnanimous and that ultimately he mercifully overlooks our small failings. The question no longer troubles us. But are they really so small, our failings? Is not the world laid waste through the corruption of the great, but also of the small, who think only of their own advantage? Is it not laid waste through the power of drugs, which thrives on the one hand on greed and avarice, and on the other hand on the craving for pleasure of those who become addicted? Is the world not threatened by the growing readiness to use violence, frequently masking itself with claims to religious motivation? Could hunger and poverty so devastate parts of the world if love for God and godly love of neighbour – of his creatures, of men and women – were more alive in us? I could go on. No, evil is no small matter. Were we truly to place God at the centre of our lives, it could not be so powerful. The question: what is God's position towards me, where do I stand before God? – Luther's burning question must once more, doubtless in a new form, become our question too, not an academic question, but a real one. In my view, this is the first summons we should attend to in our encounter with Martin Luther.
Another important point: God, the one God, creator of heaven and earth, is no mere philosophical hypothesis regarding the origins of the universe. This God has a face, and he has spoken to us. He became one of us in the man Jesus Christ – who is both true God and true man. Luther's thinking, his whole spirituality, was thoroughly Christocentric: "What promotes Christ's cause" was for Luther the decisive hermeneutical criterion for the exegesis of sacred Scripture. This presupposes, however, that Christ is at the heart of our spirituality and that love for him, living in communion with him, is what guides our life. (Meeting with representatives of the German Evangelical Church Council in the Chapter Hall of the Augustinian Convent Erfurt, Germany, September 23, 2011.)
Anyone who labors under the delusion that what will take place today, on October 31, 2017, the Vigil of All Saints, in Lund, Sweden, would not have happened under "Pope Benedict XVI" had better review the facts above as the German "new theologian" helped to pave for the way for his successor, Jorge Mario Bergoglio, to begin the quincentennial celebration of the death knell of the Social Reign of Christ the King and thus of Western cvilization itself next year.
Here is the second question and answer to be examined in this brief article, followed by a bit of commentary:
Jonsson: Your visit in Sweden will touch one of the most secularized counties of the world. A good part of its population does not believe in God, and religion plays a fairly modest role in public life and society. According to you, what does a person lose who doesn't believe in God?
Bergoglio: It is not losing something, but is about not adequately developing a capacity for transcendence. The path of transcendence gives place to God, and in this the little steps are even important, even that of being an atheist to being an agnostic. The problem for me is when one is closed and one considers their life perfect in itself, then one closes in on oneself without the need for a radical transcendence. But to open others to transcendence there's no need to use so many words and discourses. Whoever lives transcendence is visible. He or she is a living witness. In the lunch that I had at Krakow with some young people, one of them asked me: «What must I say to my friend who does not believe in God? How do I convert him?». I answered him: «The last thing that you must do is to say something. Take action! Live! Then, seeing your life, your witnessing, the other one will perhaps ask you why you live thus». I am convinced those who don't believe or don't seek God, maybe haven't felt the restlessness that comes from seeing a witness. And this is very tied to affluence. Restlessness is rarely found in affluence. This is why I believe that against atheism, that against closure to transcendence, prayer and witnessing are truly worthwhile. Catholics in Sweden are a small minority, and for the most part composed of immigrants of various nations of the world. You will encounter some of them celebrating Mass at Malmö on November 1st. How do you see the roll of Catholics in a culture like that of Sweden? I see a healthy coexistence where each one can live their faith and express their witnessing living an open and ecumenical spirit. You cannot be Catholic and sectarian. We must strive to be together with others. «Catholic» and «sectarian» are two words in contradiction. This is why at the beginning I wasn't planning to celebrate a Mass for the Catholics on this trip. I wanted to insist on an ecumenical witness. Then I reflected well on my role as pastor of a flock of Catholics who will also come from other countries, like Norway and Denmark. So, responding to the fervent request of the Catholic community, I decided to celebrate a Mass, lengthening the trip by a day. In fact, I didn't want the Mass celebrated on the same day and in the same place as the ecumenical encounter to avoid confusing plans. The ecumenical encounter is preserved in its profound significance according to a spirit of unity, that is my desire. This has created organizational issues, I know, because I will be in Sweden for All Saints Day, which is important here in Rome. But in order to avoid misunderstanding, I wanted it to be so. (One Heretic Interviews the Heretic "Pope".)
Comment Number Two:
Bergoglio is so bereft of the Holy Faith that he praised "path of transcendence" as the means to reach to God, a reiteration of what he said earlier in the interview with Presbyter Ulf Jonsson that has been published in La Civilta Cattolica, and went so far as praised agnosticism as a step "up" from atheism. It is as though Pope Saint Pius X had a photograph of Jorge Mario Bergoglio before him when he wrote Pascendi Dominici Gregis one hundred nine years ago.
Moreover, Bergoglio once again emphasized that one must only "live" the Faith, not say anything to bring people to the true Church. This is because he does not believe that there is a true church, and he believes that Catholics who believe that Holy Mother Church is the true Church and is indeed the sole and legitimate possessor and infallble teacher of all Divine truth are "sectarians"
As I dealt with the Argentine Apostate's exhortation to "live" the Faith rather than to seek converts actively, noting that he seeks to convert believing Catholics to his heresies (!) all the time, extensivel in Still the Most Dangerous Man on the Planet, part two two days ago now in connection with similar comments Bergoglio made on October 13, 2016, the Feast of Saint Edward the Confessor and the ninety-ninth anniversary of the Miracle of The Sun, I will simply disprove this contention very simply as follows:
The chief elements of this duty consist in professing openly and unflinchingly the Catholic doctrine, and in propagating it to the utmost of our power. For, as is often said, with the greatest truth, there is nothing so hurtful to Christian wisdom as that it should not be known, since it possesses, when loyally received, inherent power to drive away error. So soon as Catholic truth is apprehended by a simple and unprejudiced soul, reason yields assent. Now, faith, as a virtue, is a great boon of divine grace and goodness; nevertheless, the objects themselves to which faith is to be applied are scarcely known in any other way than through the hearing. "How shall they believe Him of whom they have not heard? and how shall they hear without a preacher? Faith then cometh by hearing, and hearing by the word of Christ." Since, then, faith is necessary for salvation, it follows that the word of Christ must be preached. The office, indeed, of preaching, that is, of teaching, lies by divine right in the province of the pastors, namely, of the bishops whom "the Holy Spirit has placed to rule the Church of God.'' It belongs, above all, to the Roman Pontiff, vicar of Jesus Christ, established as head of the universal Church, teacher of all that pertains to morals and faith.
No one, however, must entertain the notion that private individuals are prevented from taking some active part in this duty of teaching, especially those on whom God has bestowed gifts of mind with the strong wish of rendering themselves useful. These, so often as circumstances demand, may take upon themselves, not, indeed, the office of the pastor, but the task of communicating to others what they have themselves received, becoming, as it were, living echoes of their masters in the faith. Such co-operation on the part of the laity has seemed to the Fathers of the Vatican Council so opportune and fruitful of good that they thought well to invite it. "All faithful Christians, but those chiefly who are in a prominent position, or engaged in teaching, we entreat, by the compassion of Jesus Christ, and enjoin by the authority of the same God and Savior, that they bring aid to ward off and eliminate these errors from holy Church, and contribute their zealous help in spreading abroad the light of undefiled faith.''[16] Let each one, therefore, bear in mind that he both can and should, so far as may be, preach the Catholic faith by the authority of his example, and by open and constant profession of the obligations it imposes. In respect, consequently, to the duties that bind us to God and the Church, it should be borne earnestly in mind that in propagating Christian truth and warding off errors the zeal of the laity should, as far as possible, be brought actively into play. (Pope Leo XII, Sapientiae Christianae, January 10, 1890.)
Please note that Pope Leo XIII explained that the chief elements of a Catholic's duty as a citizen is to profess "openly and unflinchingly the Catholic doctrine, and in propagating to the utmost" of his power. This contradicts what Bergoglio told Ulf Jonsson as Pope Leo XIII was a Catholic and a true pope. Bergoglio is neither a Catholic nor a true pope. He is a lay apostate.
As to the business of "coexistence" and respect for all religions, there is a ready answer to be found in Pope Leo XIII's Custodi di Quella Fede, December 8, 1892:
Everyone should avoid familiarity or friendship with anyone suspected of belonging to masonry or to affiliated groups. Know them by their fruits and avoid them. Every familiarity should be avoided, not only with those impious libertines who openly promote the character of the sect, but also with those who hide under the mask of universal tolerance, respect for all religions, and the craving to reconcile the maxims of the Gospel with those of the revolution. These men seek to reconcile Christ and Belial, the Church of God and the state without God. (Pope Leo XIII, Custodi di Quella Fede, December 8, 1892.)
Bergoglio is so bereft of the Catholic Faith that he did not even want to provide the Catholics in Sweden who believe him to be their "pope" with a staging of the Protestant and Judeo-Masonic Novus Ordo liturgical service as he wanted to emphasize the "ecumenical" dimension of his trip to Lund, Sweden until they asked him to do so.
Mind you, Jorge Mario Bergoglio believes himself to possess the fullness of the priesthood as a bishop. He considers it more important, however, to honor Martin Luther in the cause of advancing "ecumenical" "progress" than to give honor to God and grace to the world by offering what he believes to be Holy Mass for the Catholics who consider him to be their "pope." This should show one and all that he hath not a blessed ounce of the sensus Catholicus coursing through his apostate veins. Sadder still is the fact that the Catholics who show up at his liturgical service on Tuesday, November 1, 2016, All Saints Day, will not have Holy Mass as their "pope" is neither a priest nor a bishop, and the conciliar liturgical service is a sacramentally barren travesty that displeases God and does not provide them with Sanctifying Grace.
Yes, we have arrived at the point where the man most people in the world think is "Pope Francis" is traveling to a country, Sweden, that has been secularized as a direct result of the Protestant Revolution that is newly independent leaders embraced in the immediate aftermath of Martin Luther's revolution, whose chaos was noted, albeit diplomatically, by Pope Pius XII in his first encyclical letter, Summi Pontificatus, October 10, 1939:
The denial of the fundamentals of morality had its origin, in Europe, in the abandonment of that Christian teaching of which the Chair of Peter is the depository and exponent. That teaching had once given spiritual cohesion to a Europe which, educated, ennobled and civilized by the Cross, had reached such a degree of civil progress as to become the teacher of other peoples, of other continents. But, cut off from the infallible teaching authority of the Church, not a few separated brethren have gone so far as to overthrow the central dogma of Christianity, the Divinity of the Savior, and have hastened thereby the progress of spiritual decay.
The Holy Gospel narrates that when Jesus was crucified "there was darkness over the whole earth" (Matthew xxvii. 45); a terrifying symbol of what happened and what still happens spiritually wherever incredulity, blind and proud of itself, has succeeded in excluding Christ from modern life, especially from public life, and has undermined faith in God as well as faith in Christ. The consequence is that the moral values by which in other times public and private conduct was gauged have fallen into disuse; and the much vaunted civilization of society, which has made ever more rapid progress, withdrawing man, the family and the State from the beneficent and regenerating effects of the idea of God and the teaching of the Church, has caused to reappear, in regions in which for many centuries shone the splendors of Christian civilization, in a manner ever clearer, ever more distinct, ever more distressing, the signs of a corrupt and corrupting paganism: "There was darkness when they crucified Jesus" (Roman Breviary, Good Friday, Response Five).
Many perhaps, while abandoning the teaching of Christ, were not fully conscious of being led astray by a mirage of glittering phrases, which proclaimed such estrangement as an escape from the slavery in which they were before held; nor did they then foresee the bitter consequences of bartering the truth that sets free, for error which enslaves. They did not realize that, in renouncing the infinitely wise and paternal laws of God, and the unifying and elevating doctrines of Christ's love, they were resigning themselves to the whim of a poor, fickle human wisdom; they spoke of progress, when they were going back; of being raised, when they groveled; of arriving at man's estate, when they stooped to servility. They did not perceive the inability of all human effort to replace the law of Christ by anything equal to it; "they became vain in their thoughts" (Romans i. 21).
With the weakening of faith in God and in Jesus Christ, and the darkening in men's minds of the light of moral principles, there disappeared the indispensable foundation of the stability and quiet of that internal and external, private and public order, which alone can support and safeguard the prosperity of States.
It is true that even when Europe had a cohesion of brotherhood through identical ideals gathered from Christian preaching, she was not free from divisions, convulsions and wars which laid her waste; but perhaps they never felt the intense pessimism of today as to the possibility of settling them, for they had then an effective moral sense of the just and of the unjust, of the lawful and of the unlawful, which, by restraining outbreaks of passion, left the way open to an honorable settlement. In Our days, on the contrary, dissensions come not only from the surge of rebellious passion, but also from a deep spiritual crisis which has overthrown the sound principles of private and public morality. (Pope Pius XII, Summi Pontificatus, October 10, 1939.)
Yes, as has been stated on this site so many times, Catholicism is the one and only foundation of personal and social order. Nothing else. Jorge Mario Bergoglio has gone to Sweden to celebrate the very revolution that made possible the triumph of the monster civil state of Modernity whose caesars and caesarettes he enables with such ready and reckless abandon.
Unlike Bergogio, though, Our Lord, He who proclaimed Himself to be the Way, the Truth, and the Life, did not "respect" errors, a point made by Pope Saint Pius X in Notre Charge Apostolique, August 15, 1910:
Further, whilst Jesus was kind to sinners and to those who went astray, He did not respect their false ideas, however sincere they might have appeared. He loved them all, but He instructed them in order to convert them and save them. Whilst He called to Himself in order to comfort them, those who toiled and suffered, it was not to preach to them the jealousy of a chimerical equality. Whilst He lifted up the lowly, it was not to instill in them the sentiment of a dignity independent from, and rebellious against, the duty of obedience. Whilst His heart overflowed with gentleness for the souls of good-will, He could also arm Himself with holy indignation against the profaners of the House of God, against the wretched men who scandalized the little ones, against the authorities who crush the people with the weight of heavy burdens without putting out a hand to lift them. He was as strong as he was gentle. He reproved, threatened, chastised, knowing, and teaching us that fear is the beginning of wisdom, and that it is sometimes proper for a man to cut off an offending limb to save his body. Finally, He did not announce for future society the reign of an ideal happiness from which suffering would be banished; but, by His lessons and by His example, He traced the path of the happiness which is possible on earth and of the perfect happiness in heaven: the royal way of the Cross. These are teachings that it would be wrong to apply only to one's personal life in order to win eternal salvation; these are eminently social teachings, and they show in Our Lord Jesus Christ something quite different from an inconsistent and impotent humanitarianism. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)
Yes, I am afarid that Hillary Diane Rodham Clinton's self-made problems, which may or may not cost her the presidency in eight days, will have to wait a few more days for an examination on this site as the most dangeous person on the planet is on the loose in Sweden doing what he does best: celebrating heresy and error while he reaffirms those who adhere to it.
In the midst of all of this, we must remain calm, remembering the Last Gospel that was read yesterday, the Feast of the Universal Kingship of Our Lord Jesus Christ and the Commemoration of the Twenty-fourth Sunday after Pentecost (Mass of the Fourth Sunday after the Epiphany), that Our Lord is still in charge of the Barque of Saint Peter as He was when the boat that carried Him with His Apostles was being battered by waves, prompting the Apostles to wake Him from a sound to sleep as they feared that they would perish:
At that time, Jesus got into a boat, and His disciples followed Him. And behold, there arose a great storm on the sea, so that the boat was covered by the waves; but He was asleep. So they came and woke Him, saying, Lord, save us! we are perishing! But He said to them, Why are you fearful, O you of little faith? Then He arose and rebuked the wind and the sea, and there came a great calm. And the men marvelled, saying, What manner of Man is this, that even the wind and the sea obey Him? (Matthew 8: 23-27.)
Why have we such little Faith?
Our Lord has entrusted the vanquishing of all heresies to His Most Blessed Mother by means of the Triumph of her Immaculate Heart.
Why do we live in such fear and apoplexy?
Why be so agitated?
Our Blessed Lord and Saviour Jesus Christ is still Our King and His Most Blessed Mother is still Our Immaculate Queen.
As we seek to make reparation for our own many sins, which have worsened both the state of world and the state of the Church Militant on the face of this earth, may the Rosaries we pray today, October 31 2016, the Vigil of All Saints, a day of fast and abstinence, help to usher in the Triumph of Our Lady's Immaculate Heart and to bring about the resotration of her Divine Son as King over men and their nations.
Vivat Christus Rex!
Viva Cristo Rey!
Our Lady of the Rosary, pray for us.
Saint John the Beloved, pray for us.
Saints Caspar, Melchior, and Balathasar, pray for us.


text:
Posts Tagged ' language '
U.S. Supreme Court Justice Ruth Bader Ginsburg in Conversation with President Biddy Martin – YouTube
After the introductions and a choral presentation, the late Honorable U. S. Supreme Court Justice, Ruth Bader Ginsburg, begins speaking in an interview, around 9 minutes and 20 seconds into this recording. She begins with her response to a question regarding why she loves opera.
Mythology of Blue : The Lord gives everything and charges by taking it…
https://mythologyofblue.tumblr.com/post/615971940541382656/the-lord-gives-everything-and-charges-by-taking-it
Civil Rights Law Protects L.G.B.T. Workers, Supreme Court Rules – The New York Times
John Berger /~ and our faces, my heart, brief as photos ~ (English Version) #208
The boon of language is not tenderness. All that it holds, it holds with exactitude and without pity, even a term of endearment; the word is impartial: the usage is all. The boon of language is that potentially it is complete, it has the potentiality of holding with words the totality of human experience – everything that has occurred and everything that may occur. It even allows space for the unspeakable. In this sense one can say of language that it is potentially the only human home, the only dwelling place that cannot be hostile to man. For prose this home is a vast territory, a county which it crosses through a network of tracks, paths, highways; for poetry this home is concentrated on a single center, a single voice, and this voice is simultaneously that of an announcement and a response to it.
One can say anything to language. This is why it is a listener, closer to us than any silence or any god. Yet its very openness can signify indifference. (The indifference of language is continually solicited and employed in the bulletins, legal records, communiques, files.) Poetry addresses language in such a way as to close this indifference and to incite a caring. How does poetry incite this caring? What is the labor poetry? – John Berger
Zeitgeist Spam: An extract from Levi R Bryant, "A World Is Ending", from a feature called LOCKDOWN THEORY at Identities Journal
Everywhere there is an absence of toilet paper. Lacan taught us that the symptom is structured like a language, that it speaks, that it expresses a message or a series of signifiers. It is odd that toilet paper, of all things, should have been that which people hoarded. It is as if at some level they registered the earth that rumbles beneath the world, that renders the world possible, and chose a thing that marks the intersection of nature and culture to say what they did not have words to say. We spoke through a symptom. – Levi R Bryant
Source: Zeitgeist Spam: An extract from Levi R Bryant, "A World Is Ending", from a feature called LOCKDOWN THEORY at Identities Journal
signifiers
Toward an Ethological Poetics | Environmental Humanities | Duke University Press
Source: Toward an Ethological Poetics | Environmental Humanities | Duke University Press
Albert's Lyrebird
ethological poetics
Interchange – The Unknown Knowns of Cultural Diplomacy – WFHB
Richard Wright (left) and fellow delegates at the First Congress of Black Writers and Artists, Paris, 1956.
For today's episode producer Bella Bravo spoke with poet Juliana Spahr about her book, Du Bois's Telegram: Literary Resistance and State Containment. This close study of how state interests have shaped contemporary U.S. literature was published by Harvard University Press in 2018.
In Du Bois's Telegram, Spahr investigates the relationship between politics and art. Her research focuses on the institutional forces at work during three moments in U.S. literature that sought to defy political orthodoxies through challenging linguistic conventions: first, the avant-garde modernism of the early twentieth century; second, the resistance-movement writing of the 1960s and 1970s; and, finally, in the twenty-first century, the abundance of English-language works integrating languages other than English.
Source: Interchange – The Unknown Knowns of Cultural Diplomacy – WFHB
Juliana Spahr
U. S.
On Language and Humanity: In Conversation With Noam Chomsky | The MIT Press Reader
"For the first time I think that the Holy Grail is at least in view in some core areas, maybe even within reach." Image: Wikimedia Commons
The father of modern linguistics is still opening up new kinds of questions and topics for inquiry.
Source: On Language and Humanity: In Conversation With Noam Chomsky | The MIT Press Reader
structural linguistics
How Language Shapes the Way We Think
At the TEDWomen 2017 conference, cognitive scientist Lera Boroditsky gave a talk on how different languages affect how their speakers think about the world. It ended up being the most viewed online TED Talk in 2018.
Source: How Language Shapes the Way We Think
Chiflidos en la neblina [Whistles in the Mist]- YouTube
Oaxca


The journey is the reward! The Nonni Travel team strives to give our clients the best available choice of accommodation, transportation and tours to complement their time in Iceland. We pride ourselves in listening to our clients wishes!
Iceland is well connected to many cities in Europe and America all year around. Almost all flights to Iceland use Keflavik International Airport, a 45-minute minute drive out of Reykjavik. Keflavik airport should not be confused with Reykjavik [domestic] Airport, which is in the centre of Reykjavik city and serves domestic flights as well as most flights to Greenland and the Faroe Islands.
Here you can find information on airlines which operate flights to Iceland with links to their websites: http://www.inspiredbyiceland.com/plan-your-trip/travel-to-iceland/flights.
Year around The Faroe Islands' Smyril Line maintains a regular scheduled passenger and car-ferry service to Iceland from Hirtshals in Denmark via Tórshavn in the Faroe Islands. This enjoyable form of travel allows you to bring your car, your motorcycle, or caravan with you, and you get a unique opportunity to rest while the ship crosses the Atlantic.
Getting around Iceland is easy but travellers should always take precautions. The car is the most common mode of transport. Beware that Iceland's beautiful and rugged landscape also contains some difficulties and even dangers for the driver. Please choose a safe speed according to conditions. Motorists are obliged by law to use headlights at all times, day or night. The surface of gravel roads is often loose, especially along the edges, so one should drive carefully when negotiating curves and slow down whenever approaching an oncoming car. The inland highland roads are also often very narrow, and are not made for speeding.
Domestic airlines provide daily flights between Reykjavík and several destinations. Iceland has no railways, but schedule bus services cover the whole country with their network. On most routes buses run daily during summer months, but may be limited to certain days of the week during off-season in some areas. The schedule ferry service connects the villages on the few inhabited islands with the mainland.
Icelandic electricity standards are European (50Hz, 240 volts) so many North American electrical devices will require converters. Plugs are two-pin, as used in Europe excl. the UK.
There are four GSM operators in Iceland: Siminn, Nova, Tal and Vodafone. Together they cover most of Iceland including all towns and villages with over 200 inhabitants. These telephone companies sell prepaid GSM phone cards and offer GSM/GPRS services. Prepaid cards are available at petrol stations around the country. Most European cell phones work on Iceland's GSM network; North American ones use a different standard. Iceland now has the highest rate of cell phones use in the world. In general it is possible to have internet access at most accommodation locations (except mountain huts), sometimes even on campsites! Many cafes and Tourist Information centres offer WiFi connection.
All tap water in Iceland is safe to drink.
In Reykjavík there are two main hospitals and many Health Centres with appointed GPs who can receive patients at short notice. Most towns around Iceland have a hospital or Health Centre.
112 is the universal emergency number in Iceland for contacting the police, fire brigades, ambulance services and rescue teams. Save the number in your mobile phone – just in case.
On a self-drive holiday it is always good to be informed about road conditions on your way. Most highland roads are closed until the beginning of July, sometimes even longer due to wet and muddy conditions which make them totally impassable. All F-roads in Iceland can only be driven by 4WD vehicles. If you are caught on a F-road in a regular rental vehicle by the police they will issue an on-the-spot fine. It is strongly advised that two or more cars travel together across the highlands. Also, before embarking on any journey into the highlands gather as much information as possible regarding road conditions from a travel bureau, tourist information office or the Icelandic Road Administration Tel: (+354) 522 1000 or 1777 – www.road.is. Additional advice and tips for safe driving on www.safetravel.is.
Iceland offers all styles of accommodation ranging from campsites, guesthouses, hostels, farmhouses, summer houses and hotels. Keep in mind that in the central highlands options are limited to mountain huts or camping.
There are hotels to suit all tastes and budgets. You can choose from Bed & Breakfast with shared or private facilities right up to a 4* hotel. The star-grading of hotels in Iceland is not comparable to other countries' systems. Read more about hotel classification categories here (http://www.ferdamalastofa.is/static/files/upload/files/English_3edition_May_2008.pdf).
Majority of guesthouses offer accommodation with shared facilities. Rooms can be booked with made-up beds and sometimes with the option for sleeping-bag accommodation.
The Icelandic Farm Holidays Association is a chain of farms around the country offering country-based accommodation, either in rooms with or without private facilities. Some of these are working farms and others renovated former farm buildings. Activities, such as horseback riding may be possible at some of them.
These are a good choice for the budget traveller. Hostels offer basic accommodation, normally in rooms with shared facilities and in dormitory rooms. Hostels can be found all around Iceland.
This style of accommodation is well suited for families, small groups or travellers wishing to stay in a rural locations, mostly self-catering. Some of the summer cottages have private hot tubs.
There are approx. 68 registered campsites in Iceland. Camp grounds are normally open from the beginning of June until the end of August or middle of September depending on location.


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With a set crucible volume, and run times limited by the amount of evaporation material in the crucible, the density of the material in the crucible becomes important. Any loose form of material will have gaps between the material pieces. This is especially true with traditional indium shot. To maximize the amount you can fit in a crucible, we can cast material into the shape of your crucible. This is the best way to increase your run times before breaking vacuum, and minimize surface area of the evaporation material. This should translate into producing more thin film solar cells, reel-to-reel web parts, or coated sheets of glass in your PVD (physical vapor deposition) process.
Let me know if you'd like to learn more.


A low-interest loan available to post-secondary students with demonstrated financial need. Payments are deferred until six months after a student has ceased to be enrolled at least half-time in a degree or certificate-seeking program. The U.S. federal government makes interest payments for the student during this time. One must file the FAFSA to determine eligibility for a federal Stafford subsidized loan.
The interest rate on federal Stafford subsidized loans doubled to 6.