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RT.com / RT projects / Russiapedia / Of Russian origin / BAM
Of Russian origin: BAM
Monument to BAM in Taksimo
For many in the West it may resemble the famous onomatopoeia for the sound of an explosion, sure. But for millions of Russians, these three letters associate with something much greater and, especially, longer. BAM - or the Baikal-Amur Magistral - is one of the most extended railroads in the world, stretching for over 4,300 kilometers (2,671 miles) and connecting Siberia with Russia's Far East. Built in extreme cold and passing through impossible terrain, BAM's full construction lasted for over six decades.
Impossible to build
It was the year 1888 when the Russian Imperial Technical Society began discussing a project for a railroad to connect Eastern Siberia and the Russian Far East, thus helping create one giant railroad connecting Moscow and Vladivostok. Several projects were on the table, including one in which the magistral was to pass the northern shores of lake Baikal and go through a system of mountains in Siberia. But after a delegation visited parts of the proposed route, the project was officially deemed impossible to complete. So the privilege was given to another route, which later became known as the Trans-Siberian Railroad - the longest in the world.
BAM construction site
Construction on a national scale
Perhaps it was impossible to complete for Imperial Russia at the end of the nineteenth century, but a few decades later, the Soviet Union gained enough resources and technology to get back to the project, so the east and west of the country would be linked by two major railroads. In 1932, Soviet authorities officially announced the start of BAM's construction.
A lack of workforce quickly became the main problem - with at least 25,000 workers needed, the authorities only managed to recruit 2,500. So, as it was often done in Stalin's times, thousands of prisoners were deployed. The construction was partially frozen in 1942, during the Great Patriotic War with Nazi Germany. Completed parts were dismantled to build new railways out of Stalingrad, the city known as the scene of one of the most horrific and vital battles of the Second World War. However, despite the war, by 1945 other parts of the railroad in the Far East were finished.
USSR post stamp of 1975
Construction slowed down once again until 1974, when BAM was officially deemed an all-Union project to attract young enthusiasts from across the USSR. Some villages and stations along the route were built by whole towns and even republics. Many people in their early twenties saw it as their national duty to take part in BAM's construction. Let's not forget about the money either - sponsored directly by the state, the pay was good, even though in many parts of the route there wasn't anything the cash could be spent on. Slowly, one after another, parts of the route were opened, and by 1989 a new 3,000-km-long line (1,864 miles) became operational.
One of the most difficult parts of the project was to build a 15-km (9-mile) tunnel through a mountain range in Eastern Siberia. Construction began in 1977 and finished only in 2001. Two years later, the tunnel was put into operation.
Costs and losses
It's estimated in the prices of 1991, BAM's construction cost the USSR 17.7 billion rubles, making it the most expensive infrastructure project ever completed by the Soviet Union. According to some economists, its final price tag was four times higher than initially expected.
Some parts of BAM's route are rich in natural resources, and nine huge industrial centers were planned to be built along the railway. But in reality, only one coal-producing center was created in Southern Yakutiya.
BAM opening ceremony
Many analysts say without a major plan to develop many of the resource-rich areas, BAM will bring only losses. According to the deputy head of Russia's state railroad giant, in the early 2000s BAM annually absorbed around five billion rubles ($166 mln) without giving back any revenues. By the end of the decade, several major companies announced plans to develop the regions but soon cancelled due to the start of the global economic crisis.
Nowadays, the government plans to modernize parts of the route and build new lines, in order to increase BAM's capacity to transport cargo, and for trains to be able to carry more goods - aiming to breathe new life into the gigantic project.
Written by Egor Piskunov, RT
Medovukha Medovukha is a honey-based alcoholic drink – stronger and stouter than beer and weaker than wine. It consists of honey and yeast. Murzilka Generations of Russians beam when you ask them about Murzilka. It has stood the test of time. First published in 1924 it has never missed an issue since and is still going strong. Bistro Russian fastfood chain, similar to the French. The word originates from the Russian "bistro" meaning "quick" taught to the French during Russian occupation in Napoleonic times. Kokoshnik A traditional Russian piece of female headwear, the Kokoshnik has been around since at least the 17th century. Slavophiles and Zapadniki The Slavophiles and Zapadniki were two contrasting Russian philosophical camps that took shape in the early 19th century. Kholodets Savoury meat dish, which is made from broth, containing natural jelling properties.


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text:
Homeopathy Papers
Organon & Philosophy
Veterinary Homeopathy
Agro Homeopathy
Posology Pro
Author - Kenneth Silvestri
A Systemic and Ecological Basis for Homeopathy
by Kenneth Silvestri
Dr. Kenneth Silvestri suggests a holistic rather than linear approach to problem solving and...
Determining Constitution and Temperament in Homeopathic...
Dr. Kenneth Silvestri discusses the use of the genogram in determining constitution and temperament...
Looking for Appreciation and Peace
Looking for Appreciation and Peace: Jane's Case and the Use of an Integrated Process of...
Kenneth Silvestri, Ed.D., CCH has been in private practice as systemic psychotherapist and Homeopath for over 25 years with offices in Montclair NJ, Nyack NY, (USA) and virtually (www.drkennethsilvestri.com). He holds a doctoral degree from Columbia University in Family Cultural Studies. Dr. Silvestri is also a Clinical Professor at Daybreak University and a Clinical Assistant Professor of Family and Community Medicine at the New York Medical College. He writes a monthly blog for Psychology Today and his recent book, A Wider Lens: How To See Your Life Differently, is available through Homeopathic Educational Services, Amazon and other book distributors.
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redpajama_set_name: RedPajamaCommonCrawl


Words: "Grasp roses with care."
Sigil: A white sword entwined with roses.
While the city-state of Tor enjoys the same infamy among Arvum as the rest of the Lyceum, House Fidante's close proximity to the Oathlands and loose ties with House Valardin have in recent years grudgingly won the reputation for honorable behavior among many of its doubters. As arguably the most powerful vassal house of House Velenosa, House Fidante acts as a bulwark against any potential aggression from the westlands and would be the first thrust into conflict with House Valardin despite their ties.
Description: On the borders to the Oathlands, many say Tor in ages past used to belong to House Valardin and has been the site of more than one bitter border conflict between House Valardin and the Lyceum. The city-state of Tor feels more like a fortress than the welcoming trading hub that it is, but its key location between the Oathlands and the Lyceum, however little much the Lyceum and House Valardin may like one another, has made it a wealthy and prosperous city.
Also called, 'The city of roses', Tor is famous for its gardens despite its militant nature and has unmistakable western influences in its appreciation of chivalry which are at odds with Lycene mores. With the most lush, diverse array of flora of anywhere in the Lyceum, Tor is a chief supplier of herbal based ointments, cosmetics, dyes, and remedies throughout the Compact, with Tor Apothecary College being one of the respected institutions for studying that craft, and Tor's dominance over apothecaries has made it a traditional trade rival with Southport. Also one of the primary exporters of emeralds.


text:
package info.wncwaterfalls.app;

import android.os.Bundle;
import android.support.v4.app.Fragment;
import android.util.Log;
import android.view.LayoutInflater;
import android.view.View;
import android.view.ViewGroup;
import android.widget.TextView;

import info.wncwaterfalls.app.R;

public class AppInfoFragment extends Fragment {

    private final String TAG = "AppInfoFragment";

    @Override
    public View onCreateView(LayoutInflater inflater, ViewGroup container,
            Bundle savedInstanceState) {
        AppInfoActivity theActivity = (AppInfoActivity) getActivity();
        View view = inflater.inflate(R.layout.fragment_app_info, container, false);
        TextView supportView = (TextView) view.findViewById(R.id.app_info_support_textview);
        if(supportView == null){
            //Log.d(TAG, "supportView was null.");
        }
        String supportInfo = theActivity.readTxtFile(R.raw.support_info);
        supportView.setText(supportInfo);
        return view;
    }
}

redpajama_set_name: RedPajamaGithub


text:
Calvin Warburton (May 28, 1910 – October 16, 1995) is a former member of the New Hampshire House of Representatives. He represented Raymond as a member of the Libertarian Party, having left the Republican Party in 1991.

Early life and career
Warburton grew up in Lynn, Massachusetts and worked as a military chaplain in World War II, Korea and Germany, then in the National Guard.

Political career
Entering politics at the age of 66, Warburton ran for the U.S. House of Representatives in New Hampshire's 1st congressional district in 1976. In 1991, Warburton unsuccessfully ran for the 1992 Libertarian vice presidential nomination. Warburton sought the party's nomination for Governor of New Hampshire in 1992 and 1994.

See also

 Libertarian Party of New Hampshire

References

Libertarian Party (United States) officeholders
New Hampshire Libertarians
Members of the New Hampshire House of Representatives
People from Rockingham County, New Hampshire
1995 deaths
1910 births
20th-century American politicians

redpajama_set_name: RedPajamaWikipedia


text:
Charlotte Music
CLTure Ad Partnerships
Become a CLTure contributor
April 5, 2018 @ 8:00 pm - 11:30 pm
« Gunna, Yung Mal and Lil Quill
Dylan LeBlanc and The Artisanals »
Thursday, April 5, 2018 at 8 p.m.
Neighborhood Theatre
Charlotte, NC, 28205
Tickets: $25 plus
James Hunter is an English R&B musician and soul singer.
Hunter's career began with a band called Howlin' Wilf and the Vee-Jays, who released their first album in 1986 entitled Cry Wilf. Later he released three more with his own band. He spent much of the 1990s playing small clubs in London, such as the Weavers Pub in Islington (North London), and the 100 Club on Oxford Street in London. Hunter's soulful style drew the attention of Van Morrison, who appeared on Hunter's first album released on Ace, Believe What I Say, in 1996. (Morrison sang backing vocals on "Turn On Your Love Light" and "Ain't Nothing You Can Do") Hunter's relationship with Morrison led to a tour with the latter in the early nineties; he sang backing vocals on Morrison's 1994 live album, A Night in San Francisco, and his 1995 studio recording Days Like This. Hunter's first solo release in the United States, his 2006 breakthrough album People Gonna Talk, was nominated for a Grammy Award for Best Traditional Blues Album at the 49th Grammy Awards ceremony. He parted ways with Rounder Records in 2008 and issued the album The Hard Way via Hear Music/Concord.
The song "This Is Where We Came In" was featured in the Superstore (season 3) episode "Christmas Eve."
Charlotte, concert, english, james hunter, Music, Neighborhood Theatre, north carolina, r&b, Soul
Neighborhood Theatre 511 East 36th Street
Charlotte, NC 28205 United States
http://www.neighborhoodtheatre.com
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Charlotte Events
© 2019 CLTure LLC.


text:
namespace dev
{
namespace crypto
{
/// Calculates the compression function F used in the BLAKE2 cryptographic hashing algorithm
/// Throws exception in case input data has incorrect size.
/// @param _rounds       the number of rounds
/// @param _stateVector  the state vector - 8 unsigned 64-bit little-endian words
/// @param _t0, _t1      offset counters - unsigned 64-bit little-endian words
/// @param _lastBlock    the final block indicator flag
/// @param _messageBlock the message block vector - 16 unsigned 64-bit little-endian words
/// @returns             updated state vector with unchanged encoding (little-endian)
bytes blake2FCompression(uint32_t _rounds, bytesConstRef _stateVector, bytesConstRef _t0,
    bytesConstRef _t1, bool _lastBlock, bytesConstRef _messageBlock);
}
}  // namespace dev


Listen to Pastor Ray's message primarily from the book of Acts. Are you part of the "Ecclesia" (or Ekklesia) and are you now seated with Christ in the heavenly places? The call is not to go to church but to BE the church. It's not done by self-effort but it does require us to fully give ourselves to Jesus. Unity with the body of Christ only comes by being born again, not by the Holy Spirit or doctrine.


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Dallas Matchmaker
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If you live in the Dallas, Forth Worth, Westlake, Westover Hills, or Highland Park areas your odds of meeting your match out on your own are going to be better than those in Amarillo, Lubbock, Midland, or in between. However, finding chemistry and compatibility at the same time is challenging no matter where you live. With our team of dedicated Dallas matchmakers, we can identify exceptional matches for outstanding singles throughout Dallas-Fort Worth.
Our professional Dallas matchmakers proudly represent eligible, relationship oriented Texas singles who want to meet likeminded, well intentioned individuals. If you prefer to meet someone in your immediate area we can concentrate our search for you there. If you would be open to meeting extraordinary individuals a little further away, you're increasing the likelihood of finding you a match. No matter your location preferences our dating coaches and Dallas matchmakers are ready to help you find, form, and maintain the ideal relationship!
To find love in The Lone Star State complete our Get Started form or call us toll free at (800) 734-9230
Tinder Users Have Lower Self-Esteem: Study
Elizabeth Renstrom for TIME
People on Tinder are more likely to think of themselves as sex objects than people who don't use the app
Put yourself on Tinder, and you might end up with a date—or a crippling case of negative thoughts about yourself.
So suggests a new study about the psychological effects of the popular dating app, presented at the annual convention of the American Psychological Association. In the study, researchers asked a group of 1,300 mostly college kids to rate how they generally felt about themselves through questionnaires and self-reports. Questions like How satisfied are you with your thighs? and How likely are you to make physical comparisons to others? clued the researchers into their body image and self esteem.
At the very end of the questionnaire, people were asked if they used Tinder.
Compared to people who weren't on the dating app, Tinder users had lower levels of self-worth, reported being less satisfied with their faces and looks and were more ashamed of their bodies. They were also more likely to think of themselves as sexual objects, to internalize societal ideals about beauty, to compare their appearances to others and to constantly monitor how they looked, the researchers found.
This was true for men as well as women. "If they used Tinder, they reported more negative scores on all of our measures," says Trent Petrie, co-author of the paper and professor in the psychology department at the University of North Texas. "We thought that was pretty interesting, given the fact that gender usually plays a role in how women and men respond to these types of questionnaires." Women, it turns out, usually feel the worst about themselves.
But the most fascinating result of all was that men—not women—who used Tinder had the lowest levels of self-esteem.
That may simply be because so many more men than women use Tinder, the researchers speculate. Past research has shown that women are more discerning with their swipes than men, who swipe right more liberally. But saying yes so often with the flick of a finger comes with a risk: the much higher chance of being rejected. "The men, in essence, are put in a position that women often find themselves in, certainly in the dating scene: They're now being evaluated and are being determined whether or not somebody is interested in them [based on their looks]," says Petrie. "Men may be more likely to get more swipe-lefts. And that can take a toll, perhaps, on those young men."
In future studies, the researchers plan to look at how the reasons people use Tinder—whether they're there just to see who matches with them, to hook up or to find a partner—relates to their psychological wellbeing. Research by other groups indicates that most people on Tinder are there primarily for entertainment, not for finding sex partners or a date (let alone true love), which may help explain the findings.
The study can't determine whether Tinder makes people felt worse about their bodies, whether people with low self-esteem just tend to use it more, or some other reason. "But in general, we can say that when you use any of these current social media platforms, you're putting yourself out there for potential evaluation," Petrie says.
Here's a little dating advice from the psychologist: consider why you're there. "These platforms may not be the best place to get validation that you're an ok person or you're attractive," he says. "Perhaps we want to look a little more inside ourselves, and to our close friends, for that validation."
This article originally appeared on Time.com and was written by Mandy Oaklander.


This section of our site provides all sorts of information about organisations and place that might be of interest to you. The links in the left sidebar should be self explanatory.
However, be aware that a listing on this site does not automatically infer a recomendation. You are free to make your own mind up and/or take appropriate advice and opinions from others.
You will not normally be able to arrange contact at a Contact Centre yourself. It is usually by court order and/or throgh a solicitor. However, these contact details are useful if you are trying to find out what chances there may be for a place.


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Sidney Lumet: "Before the Devil Knows You're Dead" -- NYFF Press Conference, 9/19/07
Below is a video clip and quotes from the New York Film Festival press conference for Sidney Lumet's Before the Devil Knows You're Dead. Moderating was Entertainment Weekly critic Lisa Schwarzbaum, who was also on the festival's selection committee.
In this clip, Lumet discusses casting Philip Seymour Hoffman and Ethan Hawke as the brothers:
And in the quote below, Lumet explains why he has completely sworn off shooting on film:
"When the studios and the exhibitors settle on who's going to pay for the electronic projectors, I think that's the end of film. I don't think there is one director who has ever liked film, except as a tactile thing. It's wonderful when you're in the cutting room, and it's running through the Moviola, and you're rewinding it, and it feels great on your fingers. But it's a pain in the ass! It's cumbersome, it's rigid in its rules, and you're constantly at the mercy of not just the cameraman, you're at the mercy of the lab. John Schlesinger once told me that on Midnight Cowboy, he went through sixteen answer prints before he got one that satisfied him. Now, I don't know if you know what that means. The answer print can only be made with the original negative. You know what you're risking there, every time that's run to make a print? And then when you've got a good print, then you can make your inter-positive and your inter-negative, but not until you've done that.
"There's another problem with film. On a picture like Dog Day Afternoon, I was going crazy, because the first obligation of that movie is, hey folks, this really happened. If you don't know that it really happened, then it's just going to be an exploitative, silly movie that you won't believe. Too outrageous. Now, one of the ways I can let you know that it really happened is through the sense that you get from the photography. And all we could do was try to defeat film. For example, as you know, when you shoot the sky on film, the blue of the sky is never the same as the blue that your eye sees. You go out to Central Park, you shoot the grass, that green is not the same color on film as it is to your eye. Now look, I'm not a fool, there's been a hundred years of glorious movie photography. But naturalistic photography does not exist, in anyone's picture, to get what the eye sees. With high-def, of course you do, there's a reason for it. You may remember from your high school class that there are only three forms of energy, correct? Electromagnetic, which is what light is; chemical, which is what film is; and thermal, which is what heat is. That's it, that's all that exists in the universe that we know of. When you're using film, you are going through two of those three forms. You start with electromagnetic, which is what light is. It records on a chemical base, and then when it's projected, you're going back to electromagnetic. Now in each one of those stages, you're losing so much, I cannot tell you. And it's for that reason that film requires so much more lighting than high-def. It's for that reason that the color is different, because you have changed the energy form. It went from light to a chemical, and that chemical will never be the same as what the light was. If you want another reason, I'll keep going. (laughs) It's for that reason that to me high-def is it, I love it. That's why I did the television series [100 Centre Street], I wanted to find out about that Sony camera that I first saw."
Labels: Film Festivals, New Releases, New York Film Festival, Screenings, Sidney Lumet, US Cinema
Sidney Lumet: "Before the Devil Knows You're Dead"...
Korean Cinema Classics: Lee Yong-min's "A Happy Da...
African Diaspora Film Festival Review Round-up
DVD Review: Charles Burnett's "Killer of Sheep"
Sex, Crime, and All That Jazz
Korean Cinema Classics: Park Kwang-su's "Chilsu an...


I had a very similar experience in NYC 30 years ago. I have no great urge to return there. It has been a couple of years since we made a Sunday drive to see these burning prairies. Glad your burn was successful, but I am sorry I've missed them this year.


How might the Mets' closer-by-committee shake out?
How might the Mets' potential closer-by-committee shake out?
"I think that we're going to pitch guys when it makes sense," Callaway explained in December. "I'm going to pitch guys to their strengths and they're going to face the batters they should be facing."
Callaway expanded on that philosophy earlier this week.
"We wouldn't name Wilmer Flores as our Wednesday infielder and then start him even if we're playing against Corey Kluber," Callaway explained, according to NY Post columnist Ken Davidoff. "So, why name a closer and put him in a situation where he doesn't fit?"
That said, Callaway told Davidoff and other writers Tuesday that he wouldn't be surprised if Jeurys Familia ends up getting the bulk of the team's saves in 2018.
Callaway's bullpen will include Familia, as well as AJ Ramos, Jerry Blevins, and Anthony Swarzak, all of whom he has said will occasionally end up pitching the game's final inning this season.
According to Davidoff, Callaway believes there are dozens of factors each day that will determine how he and pitching Dave Eiland choose to handle the team's relievers, such as their relative workloads, how a pitcher has done against the opposing lineup, and who is still available to hit on the other team's bench.
"I think what he's trying to do is figure out a way how they can use Famila and Ramos," MLB Network analyst and former pitcher Dan Plesac said Wednesday on MLB Network. "I think it can work. I think we're seeing now that not only one guy is handling the ninth inning unless you're one of those premium guys. Familia has been that guy in the past. He's had some really terrific pockets and he's had some bad pockets."
Familia set a franchise record with 51 saves in 2016. However, he missed most of last season with a blood clot in his pitching shoulder, which was revealed after he missed the first 15 games of the season due to suspension stemming from a domestic violence incident.
Meanwhile, Ramos, who was acquired in trade last summer, was an All-Star closer for the Marlins in 2016, during which he had 40 saves and a 2.90 FIP. Last season, in 30 opportunities, he had 27 saves.
"I'm a versatile guy. I've shown I can close, I've shown that I can pitch in the sixth or seventh innings, I've shown that I can throw multiple innings," Ramos told SNY's Mets Hot Stove in December. "For me, I just want to win. And, whatever I can do to help the team win is what I want to do."
I'm glad to hear this. It's the best approach. However, I expect we will also hear from fidgety pitchers about how it wrecks their routine. And this is when having a 42-year-old former pitcher as manager can help. Callaway, Eiland, and bullpen coach Ricky Bones should have the experience -- and certainly have the temperament and communication skills -- to make this concept stick to each pitcher.
Traditionalists will panic and assume having a closer-by-committee can only lead to chaos. I think that happened a decade ago, when this was last popular, because the only relievers getting paid big money were the guys accumulating saves. So, it's understandable that a pitcher that believes he can be a closer would be frustrated by not being a closer. However, that is no longer the case. In case you missed it, pretty much ever relief pitcher did well financially during this winter's free agent market.
It is true that Wade Davis will be paid twice as much as everyone else this coming season. However, more or less every pitcher in the next tier will be getting double what he would have been paid just five years ago.
The reliever market can thank Andrew Miller, Mariano Rivera, and the number of injuries being suffered by starting pitchers across the game.
If the four seasons since Rivera retired has proven anything, it is that he was a baseball unicorn and any team trying to replicate his success is wasting their time and money. Meanwhile, starting pitchers are more injured and throwing fewer and fewer innings, which is creating more demand for people to pick up their missing time on the mound.
In search of a solution, Miller demonstrated the potential and value in someone that can pitch in multiple situations to any type of batter and do it for more than one inning. These factors, plus a better statistical understanding of high-leverage situations and points of pivot during a nine-inning game, teams are moving away from the Rivera model and more toward the Miller model.
"That's just the way the trend is going," Ramos added when talking to SNY. "You've got to be able to adjust. If you're one of those people that are gonna be mad (about when you're being used in the game) then you're probably not going to be a good teammate."
To make this work, though, Ramos needs more teammates. He, Familia, Blevins, and Swarzak are more than capable of handling the situations that will be thrown to them by Callaway. However, I still think they need one more guy in their club to make it fully effective.
Seth Lugo and Robert Gsellman will be helpful, but injuries could end up making them needed in the starting rotation. Tyler Bashlor, Rafael Montero, Paul Sewald, Hansel Robles, Gerson Bautista, Jamie Callahan, and Jacob Rhame may or may not play a role. It could be three or four of the above names step up and emerge as legit help, which would be amazing, but it's hardly a guaranteed outcome.
Mets GM Sandy Alderson had been saying he was not in the market for pitching. However, in advance of their equipment truck leaving Citi Field for Florida, he said Thursday morning that he remains open to adding another veteran reliever this winter -- potentially a left-hander to complement Blevins.
My hunch is he's seeing the number of available relievers still available on the open market and believes he can get one or two quality arms to accept a minor-league deal. This is fine. Obviously, I'd love for the Mets to add Greg Holland, but not at the expense of being able to afford a better infielder.
I also agree with Alderson and Callaway that they should keep most of the bullpen flexible (and not tied to guaranteed deals) so that relievers can be cut, demoted, and promoted. It's important that management be able to keep shuffling the deck to find the best mix of talent in advance of what will hopefully be a postseason run at the end of the summer.


text:
Wed after three years
By: Abena Manokekame
HAVE you ever wondered why nowadays divorcing after being married for mere months or a few years is becoming "normal?"
Let's not talk about our well known public figures and celebrities but let's concentrate on the average Ghanaian. In every family, there is always that "one" who married and divorced later. Yet, 20 years ago it wasn't like that.
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Let me ask these three questions:
1. What happens when after marrying, the two of you realise that you aren't compatible in any way and you can't find a common ground to make your marriage work?
2. What if after that all expensive traditional and church wedding, you face so many issues that both of you agree that it's best to divorce? What happens to all those expenses and worse, loans you took?
3. When you're saying "I do" can you read "I'll divorce you soon on your fiance's forehead? Marrying someone is different from dating that same person.
Gina and Kwei dated for seven years because she wanted to finish with all her education before marrying. Kwei had to wait for her to finish her first degree, do her National Service, work for a while and do her Masters.
His family felt he was wasting his time and money because he was the one footing the bills of her school fees, hostels and everything about her.
When she was doing her National Service, her dad suffered from stroke. It was so severe that he had to resign and stay at home just two years shy away from going on pension.
She had to use her National Service allowance to purchase the needed medication for him at the expense of her transportation and feeding costs.
Kwei had to step in every month with a stipend and this continued even when she finished her National Service and had to look for a job.
It took her over a year to get a well paid job but after six months, she decided to go back to school and Kwei had to foot those fees too.
After she finished, she finally agreed to their marriage and this led to a lot of back and forth over what to get, what to sew, what to buy, which guests to impress.... So at the end of the wedding ceremony, they had spent over GHc55,000 on their marriage.
After they got married, issues they had never resolved including how she always insisted on doing things her way, shouted at him and insulted him at every turn, forced him to demand a divorce after just seven weeks of marriage.
So many people reading their story would realise getting to know who you are married to takes time and the first three years are very hard.
It's very easy to pack bag and baggage and walk away during that time. It is after you've been married for more than three years that you're now certain of who you live with and can now cope/endure/tolerate their negatives.
Nowadays, so many people no longer believe in helping their partners to make their marriages work. There's always that one partner trying to do all the right things and the other one caring less about their feelings. There are always those things one partner does knowing it'll hurt the other.
Divorce has become so rampant that some people seek for a divorce so soon after marriage so my little advice is, spend as little on your wedding as possible.
You read correctly. When wedding, spend the least amount you can afford and make sure the chunk of your finances are kept in savings and investments.
Then if the two of you are still married five years later, both of you can have that all expensive wedding you want because when you do, you'll realise that re-saying your vows will hit differently by having a far more deeper meaning.
This also means that if your woman or man is with you because they know you can organise an expensive wedding for them, they'll walk away because they know you won't.
I wish even churches would encourage their members to do the church wedding only after couples have been traditionally married for at least three years.
Believe me, there will be more success rates of marriages after the wedding than now. I believe in love yes but I also believe in the longetivity of marriage yet, the current rate of divorce needs to be curbed in more ways than one.


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WebIf you've recently updated your device and need a new version of Minecraft, you don't WebDownload Minecraft: Education Edition Download now to start a free trial or explore AdThe world's largest software site. The Best downloads for any device. New apps If you've recently updated your device and need a new version of Minecraft, you don't have to Download Minecraft: Education Edition Download now to start a free trial or explore sample ... read more
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And the position of the jump button has made the game next to unplayable. I wish they had an option to go back to d pad with cross hair, Not just joy con and cross hair. The game itself is pretty good, updates aren't that frequent but they're usually pretty large, so I don't mind. The only real problems I have with the game is how fast you lose hunger in this version. I think maybe they could fix this with a simple sign of how much saturation you have for your hunger bar. Boom, now you can see how much longer you have before you start to lose hunger. I think this could work how some mods do it, where some of the hunger bars turn yellow or gold on the outer rim. flag Flag as inappropriate. language Website. email Email. place Address. Block Craft 3D:Building Game. Thanks in advance. Free Download. Vicky is a website editor who has been writing tech articles since she was graduated from university. Most of her articles talk about Windows PC and hard disk issues.
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Explore worlds, build your own and face up against all sorts of dangers in Minecraft, a sandbox game that combines block construction, action and adventures. One of the most successful games over the last few years is also one of the most peculiar titles. We're talking about Minecraft , the sandbox game that combines different genres in one and that has unleashed a rage among millions of gamers worldwide, eager to build their own worlds. This game, that has also arrived on platforms other than Windows, such as Android, iOS, Mac or Linux , comes along with graphics that stand out for their huge pixels. The latter and the LEGO-style blocks will help us to build our own reality. One of the greatest features of this game is that the user can create a world of his own liking ; for such purpose, he'll have to make use of the different construction blocks and materials that can be crafted: cities, castles, fortresses, impossible buildings you can build absolutely anything you can think of in your own world.
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Macron's plea for Europe lays down battle lines for May vote
Published:Wednesday | March 6, 2019 | 12:00 AM
In this January 30, 2018 file photo, French President Emmanuel Macron delivers his New Year speech to civil servants and constitutional bodies at the Elysee Palace in Paris.
PARIS (AP):
French President Emmanuel Macron drew both support and scepticism yesterday with a clarion call to voters in 28 nations to choose a stronger European Union (EU) and reject populists, amid concerns that Eurosceptics could reach unprecedented success in upcoming European parliament elections.
In a column published for Tuesday's editions throughout the bloc, Macron advised voters in the May 23-26 EU parliament elections to reject nationalist parties that "offer nothing", laying down the battle lines for the vote.
Instead, he called on people to support parties that want to strengthen Europe.
Macron himself defeated an anti-EU candidate to become modern France's youngest leader, but his popularity at home has dipped since taking office to the strains of the bloc's anthem, 'Ode to Joy'.
The column is his furthest-reaching attempt to shore up the EU, where nationalist and populist candidates have seen gains, including in neighbouring Italy and most recently in the Estonia general election on Sunday.
"Never has Europe been in so much danger," he wrote. He called Brexit a symbol of the crisis plaguing Europe – a "trap" of lies and irresponsibility backed by fake news.
"Freedom, protection and progress: we need to build European renewal on these pillars. We can't let nationalists with no solutions exploit people's anger. We can't sleepwalk to a diminished Europe. We can't remain in the routine of business as usual and wishful thinking," he wrote.
He proposed the creation of an agency to protect member states' elections from cyberattacks and other manipulations. He also seeks to ban the financing of EU political parties by foreign powers.
To address migration, Macron called for stricter border controls, a common border force, and common asylum rules – measures that have already started being implemented.
Macron also called for Europe to lead the fight against climate change by setting a target of zero carbon-dioxide emissions by 2050 and cutting pesticide use in half by 2025.
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Доминик Мезон () е френски редактор, продуцент на филми и музика, преводач на комикси и писател на произведения в жанра трилър, криминален роман и исторически роман.

Биография и творчество
Доминик Мезон е роден на 6 август 1971 г. в Париж, Франция.

След дипломирането си работи като редактор в издателската индустрия, преводач на комикси, както и 10 години в областта на музиката. Продуцирал е игралния филм, френско-китайски трилър "Окото на тишината", както и DVD-тата на документалния филм "Личният живот на животните" от Патрик Бучитей.

Първият му роман "Le Psychopompe" (Психопомпата) е издаден през 2011 г. Романът получава престижното жанрово отличие за дебютиращи автори на трилъри – "Гран При VSD".

Романът му "On se souvient du nom des assassins" (Помним имената на убийците) получава наградата "Griffe noire" (Черен нокът) за най-добър исторически роман.

Произведения

Самостоятелни романи
 Le Psychopompe (2011) – голямата награда на списание VSD за трилър за дебют
 Rédemption. (2012)
 Le Festin des fauves (2015)Пирът на зверовете, изд. "Милениум" (2017), прев. Александра Желева
 On se souvient du nom des assassins (2016) – награда "Griffe noire"
 Tout le monde aime Bruce Willis (2018)
 Avant les diamants (2020)

Новели
 "La Salsa du Démon" в "Nouvelles intrigues" (2011)

Източници

  Библиография в "Goodreads"
  Биография и библиография в "Babelio"
  Биография и библиография в "Points"

Външни препратки
  Интервю в "Mandor", 13 януари 2016 г.

Френски писатели
Автори на криминални романи
Френски преводачи
Френски продуценти
Парижани


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HOME PAGE MEET US HOLY BIBLE BIBLIOTHECA THEOLOGICA "PORPHYROGENITUS"
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DOCTRINAL THEOLOGY
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HISTORY OF CHURCH - GENERAL HISTORY
PATROLOGY
Pietism as an Ecclesiological Heresy
Christos Yannaras
"The Freedom of Morality ", St. Vladimir's Seminary Press,
Crestwood, NY: 1984, pp. 119-136
The Historical Coordinates
We give the name "pietism" to a phenomenon in church life which certainly has a particular historical and "confessional" starting point, but also has much wider ramifications in the spiritual life of all the Christian Churches.
Pietism made its appearance as a distinct historical movement within Protestantism, at the end of the seventeenth and beginning of the eighteenth centuries, around 1690-1730 (1). Its aim was to stress "practical piety," as distinct from the polemical dogmatic theology to which the Reformation had initially given a certain priority (2). Against the intellectualist and abstract understanding of God and of dogmatic truth, pietism set a practical, active piety (praxis pietatis ): good works, daily self-examination for progress in virtues according to objective criteria, daily study of the Bible and practical application of its moral teaching, intense emotionalism in prayer, a clear break with the "world" and worldly practices (dancing, the theatre, non-religious reading); and tendencies towards separatism, with the movement holding private meetings and distinguishing itself from the "official" Church (3).
For pietism, knowledge of God presupposes the "rebirth" of man [i.e., a "born again" experience --web ed.], and this rebirth is understood as living up to the moral law of the Gospel and as an emotional experience of authoritative truths (4). Pietism presents itself as a mystical piety, and ultimately as a form of opposition to knowledge; as " adogmatism ," in the sense that it ignores or belittles theological truth, or even as pure agnosticism cloaked in morality (5).
Under different forms and in various "movements," it has not ceased to influence Protestantism, and indeed also the spiritual life of other churches, to this day. In combination with humanism, the Enlightenment and the "practical" spirit of the modern era-- the spirit of "productivity" and "efficiency"-- pietism has cultivated throughout Europe a largely "social" understanding of the Church, involving practical activities of public benefit, and it has presented the message of salvation primarily as a necessity for individual and collective morality.
The Theological Coordinates
Pietism undermines the ontological truth of Church unity and personal communion, if it does not deny it completely; it approaches man's salvation in Christ as an individual event, an individual possibility of life. It is individual piety and the subjective process of "appropriating salvation" made absolute and autonomous, and it transfers the possibility of man's salvation to the realm of individual moral endeavor (6).
For pietism, salvation is not primarily the fact of the Church, the theanthropic "new creation" of the body of Christ, the mode of existence of its trinitarian prototype and the unity of the communion of persons. It is not man's dynamic, personal participation in the body of the Church's communion which saves him despite his individual unworthiness, restoring him safe and whole to the existential possibility of personal universality, and transforming even his sin, through repentance, into the possibility of receiving God's grace and love. Rather it is primarily man's individual attainments, the way he as an individual lives up to religious duties and moral commandments and imitates the "virtues" of Christ, that ensure him a justification which can be objectively veri . fied . For pietism, the Church is a phenomenon dependent upon individual justification; it is the assembly of morally "reborn" [i.e., "born again" --web ed.] individuals, a gathering of the "pure," a complement and an aid to individual religious feeling (7).
By this route pietism reached a result opposite to its original intent. Seeking to reject the one extreme of intellectual religion, it ended up at the other extreme, separating practical piety from the truth and revelation of the Church. Thus piety loses its ontological content and ceases to be an existential event-- the realization and manifestation of man's existential truth, of the "image" of God in man. It turns into an individual achievement which certainly improves character and behavior and perhaps social mores as well, but which cannot possibly transfigure our mode of existence and change corruption into incorruption, and death into life and resurrection.
Piety loses its ontological content; and, in addition, the truth and faith of the Church is divorced from life and action, and left as a set of "principles" and "axioms" which one accepts like any other ideology. The distinction between contemplation and action, between truth and life or between dogma and morality, turns into a schizophrenic severance. The life of the Church is confined to moral obedience, religious duties and the serving of social ends. One might venture to express the situation with the paradox that, in the case of pietism, ethics corrupts the Church: it turns the criteria of the Church into worldly and conventional criteria, distorting the "great mystery of godliness" into a rationalistic social necessity. Pietistic ethics distort the liturgical and eucharistic reality of the Church, the unity in life and communion of the penitent and the perfect, sinners and saints, the first and the last; they turn the Church into an inevitably conventional, institutional corporation of people who are individually religious.
A host of people today, perhaps the majority in western societies, evaluate the Church's work by the yardstick of its social usefulness as compared with the social work of education, penitentiary systems or even the police. The natural result is that the Church is preserved as an institution essential for morals and organized like a worldly establishment in an increasingly bureaucratic fashion. The most obvious form of secularization in the Church is the pietistic falsification of her mind and experience, the adulteration of her own criteria with moralistic considerations. Once the Church denies her ontological identity-- what she really, essentially is as an existential event whereby individual survival is changed into a personal life of love and communion-- then from that very moment she is reduced to a conventional form under which individuals are grouped together into an institution; she becomes an expression of man's fall, albeit a religious one. She begins to serve the "religious needs" of the people, the individualistic emotional and psychological needs of fallen man.
The utilitarian institutional mentality, a typical product of pietism, has led many churches and Christian confessions to a fever of anxiety lest they should be proved out-dated and useless in the modern technocratic, rationalistically organized society, and should appear to lag behind in keeping up to date with the world. Frequently they try to offer contemporary man a message as convenient and well-fitted as possible to his utilitarian demands for prosperity. "Humanistic" ethics-- the principle of keeping up appearances-- takes precedence over truth, over the salvation of existence from the anonymity of death. The miracle of repentance, the transfiguration of sin into loving desire for personal communion with God, the way mortality is swallowed up by life-these are truths incomprehensible to the pietistic spirit of our age. The Gospel message is "made void," emptied of its ontological content; the Church's faith in the resurrection of man is made to appear vacuous.
The Moral Alienation of Salvation
When the piety of the Church is transferred to the plane of individual ethics and separated from her truth, this inevitably results in a blurring of the difference between the truth of salvation and -the illusion of salvation, between the Church and heresy. The idea of heresy or schism loses all real content, and is confined to abstract, theoretical differences understood only by "experts" who discuss them at meetings and conferences, exchanging the thrust and parry of confessional articles and formulations which fail to correspond in any way to the life of human beings.
Increasingly pietism equates the spirituality and piety of the various churches and confessions, taking them on the level of individual, or socially useful and efficacious, ethics, while disregarding even fundamental dogmatic differences. The piety of a Roman Catholic, a Protestant and frequently even an "enlightened" Orthodox, do not present substantial differences; practical piety no longer reveals whether the truth one lives is real or distorted. Dogma does not appear as a "definition," laying down the limits within which the Church's experience is to be expressed and safeguarded. Christian piety appears unrelated to the way we experience the truth of God in Trinity, the incarnation of the Word, and the energies of the Holy Spirit which give substance to the life of the members of the Church.
The model of Christian piety in the different churches and confessions is increasingly equated with that of a more "perfect" utilitarian ethic, with an individual morality which takes precedence over the fact of the Church. The only distinctions in piety are variations in religious customs and religious "duties." Even the liturgical act is incidental to individual piety, a complement, aid or fruit; it is thought of as an opportunity for "edification" or a religious duty. The eucharist , the original embodiment of the fact of salvation, is distorted by the pietistic spirit; it is construed as a narrowly "religious" obligation, a duty to pray together and perhaps to listen to a sermon which usually confines itself to prescribing how the individual should behave. The eucharist is not the event which constitutes and manifests the Church, the changing of our mode of existence and the realization of the ethos of the "new man."
Ultimately, even participation in the sacraments takes on a conventional, ethical character. Confession turns into a psychological means of setting individual guilt-feelings at rest, and participation in holy communion becomes a moral reward for good behavior-when it is not a scarcely conscious individual or family custom bordering on magic. Baptism becomes a self-evident social obligation, and marriage a legitimization of sexual relations without regard to any ascetic transfiguration of the conjugal union into an ecclesial event of personal intercourse or communion.
The Moral Assimilation of Heresies
A typical and entirely consistent extension of all this blurring and alienation of the ontological character of the Church's truth is the modern movement towards the so-called "union" of the churches, and the much-vaunted priority of the "love" which unites the churches over the "dogma" which divides them. One could say that this movement was historically justified, since it often looks as if union has been accomplished on the level of, a common, non-dogmatic piety-- on the level of pietism. What, used to divide the Church from heresy was not abstract differences in academic formulations; it was the radical break and the distance between the universality of life and illusions of life, between realizing the true life of our trinitarian prototype and subjugating this truth to fallen man's fragmentary mode of existence. Dogma "defined," or showed the limits, while the Church's asceticism secured participation in that truth of life which defeats corruption and death and realizes the image of God in the human being.
When piety ceases to be an ecclesial event and turns into an individual moral attainment, then a heretic or even a non-Christian can be just as virtuous as a "Christian." Piety loses its connection with truth and its ontological content; it ceases to be related to man's full, bodily participation in the life of God-- to the resurrection of the body, the change of matter into "word," and the transfiguration of time and space into the immediacy of communion. Piety is transformed into an entirely uniform manner of being religious which inevitably makes differences of "confession" or tradition relative, or even assimilates the different traditions, since they all end in the same result-- the moral "improvement" of human life.
Thus the differences which separate heresy from truth remain empty verbal formulations irrelevant to the reality of life and death, irrelevant even to piety. They are preserved simply as variations in religious customs and traditional beliefs, with a purely historical interest. It is therefore natural for the distinct Christian confessions to seek formal union-- respecting, of course, the pluralism in religious customs and theoretical formulations-- since they are already substantially assimilated in the sphere of "practical life." This is the obvious basis for the unity movement in our times-- when, of course, it is not guided by much more stark socio-political considerations.
Socio-political considerations, however, have influenced church.life in every age; they are the sins of our human nature which has been taken into the Church. And they are not a real danger so long as we are aware that they are sins; they do not succeed in distorting the truth and the f act of the Church. The danger of real distortion lies in heresy: when we take fortruth and salvation some "improved" version of the fragmented mode of existence of fallen man. And the great heresy of our age is pietism. Pietism is a heresy in the realm of ecclesiology: it undermines or actually denies the very truth of the Church, transferring the event of salvation from the ecclesial to the individual ethos, to piety divorced from the trinitarian mode of existence, from Christ's way of obedience. Pietism denies the ontological fact of salvationthe Church, life as personal coinherence and communion in love, and the transfiguration of mortal individuality into a hypostasis of eternal life.
Pietism undermines the ontological truth of the Church or totally rejects it, but without questioning the formulations of that truth. It simply disregards them, taking them as intellectual forms unrelated to man's salvation, and abandons them to the jurisdiction of an autonomous academic theology. Pietism preserves a formal faithfulness to the letter of dogmatic formulation, but this is a dead letter, irrelevant to life and existential experience.
In that particular, this real denial of the truth of salvation differs from previous heresies. It does not reject the "definitions," the limits of the Church's truth; it simply disconnects this truth from the life and salvation of man. And this disconnection covers a vast range of distinctions and nuances, so that it is exceptionally difficult to "excommunicate" pietism, to place it beyond the bounds within which the Church's truth and unity are experienced. But this is precisely why it is perhaps the most dangerous assault on this truth and unity.
The Individualistic "Culture" of Pietism
Pietism is definitely not an autonomous phenomenon, independent of the historical and cultural conditions which have shaped western civilization over the last three centuries. The spirit of individualism, rationalism and utilitarianism, the priority given to rationalization, the myth of "objectivity" and the "values" it imposes, the connection of truth with usefulness and of knowledge with turning things to "practical" account-- all these are factors which have influenced and shaped the phenomenon of pietism, and have equally been influenced and shaped by it. Corresponding currents and tendencies, like the Enlightenment, humanism, romanticism or positivism, are part of the web of interdependence formed by these same factors which ultimately make up the mentality and the standards of our modern culture, setting an imperceptible yet decisive seal on people's character and temperament.
This assertion poses an exceptionally difficult problem for Christian theology. If the way of life in western civilization, the only civilization which can really claim to be called worldwide, presupposes and imposes the cult of the individual, what place remains for the experience and realization of ecclesial truth and life? If the technocratic consumer society throughout the world presupposes and develops the primacy of intellectual ability in the subject, the autonomy of his will, the rationalistic regulation of individual rights and duties, "objective" backing for individual choices and for the economic safeguards assured for the individual by trade unions, and a rationalistic linkage of the individual with the group then the individualistic religion of pietism is the inevitable consequence. Indeed, it is the only possibility for religious expression in western culture-- the necessary and sufficient condition for religious life. There seems little or no scope for experience and historical realization of the Church's truth, the trinitarian mode of existence: no room to live our salvation through a practical subjection of the individual to the experience of communion which belongs to the Church as a body, and to realize the ethos or morality of the Gospel through self-transcendence on the part of the individual and through the freedom and distinctiveness of persons within the communion of saints (8).
It is no accident that the first pioneers of pietist ideals consciously envisaged an ecumenical movement which was to restore "genuine Christianity" throughout the world (9). Pietism spread with exceptional speed over a remarkably wide area. From Germany it passed at once to England, where the ground had been prepared by Puritanism, and to the Netherlands and Scandinavia; it spread eastwards as far as Russia, and took hold in America with the first generations of settlers, as also in the missionary churches of Africa and Asia. But the factual details of how pietism spread so rapidly and the ecumenical ambitions of its founders are only a part of its far more general and organic identification with the tendency towards expansionism and universality innate in western civilization.
It is certain that pietism holds a central place in the web of mutual influence between the factors which have shaped the peculiar character of western culture. However much this might seem both a generalization and a paradox, it could be maintained that pietism has played one of the most significant roles in the historical development of "western type" societies. This assertion becomes more comprehensible if we accept the view of scholars who attribute to pietism the birth and development of the system of the autonomous economy, or capitalism (10) - a system which today is decisive in determining the economic, political and social lives of people all over the world.
The initial historical link between pietism and capitalism is well known. The linchpin of the capitalist ideology may be identified with the pietistic demand for direct, quantifiable and judicially recompensed results from individual piety and morality-- in this case, from hard work, honesty, thrift, rationalistic exploitation of "talents," etc. Work acquires an autonomy: it is divorced from actual needs and becomes a religious obligation, finding its visible justification and "just deserts" in the accumulation of wealth. The management of wealth similarly becomes autonomous: it is divorced from social need and becomes part of the individual's relationship with God, a relationship of quantitative deserts and rewards (11).
Confirmation of the conclusions thus formulated could be based not only on the inevitably relative agreement among students of the phenomenon of capitalism, but also on reference to direct historical examples. Perhaps the most representative example is that of the birth and development of the United States of America. This superpower of our times, which is also the most powerful and important factor in the operation of the world capitalist system, has its roots in the principles and the spirit of pietism. The successive waves of Anglo-Saxon Puritans and pietists who first emigrated to America with the millenarian vision (12) of a Puritan "promised land" (13) identified trust in God with the power of money (14), and religious feeling with the economic efficiency of work (work ethics) I and ultimately hallowed as ethics whatever ensured individual security and social prosperity (15). By the very fact of their existence, the two hundred and fifty or so different Christian confessions in that country make the truth of the Church body take second place; in defining the quality of a Christian, priority is given to the peculiarly American idea of individual ethics (civil religion).
Going by the example of America and the pietistic basis of the "gospel of wealth" which took shape there (16), one might venture to make a further assertion. The whole of mankind lives today in the trap of a lethal threat created by the polarization of two provenly immoral moralistic systems, and the constant expectation of a confrontation between them in war, perhaps nuclear war. On the one side is the pietistic individualism of the capitalist camp, and on the other the moralistic collectivism of the marxist dreams of "universal happiness." At least the latter refuses to cloak its aims under the forged title of Christian, while the name of Christianity continues to be blackened in the sloganizing of even the foulest dictatorships which support the workings of the capitalist system, upholding the pietistic ideal of individual merit."
If the witness of an ecumenical council of the Church were to have any meaning in our day, its chief purpose would be to denounce this torture of man, this imprisonment in an adulterated and falsified idea of Christian piety: the corrosion and destruction of the truth of salvation and the reality of the Church by generalized pietism.
1. There is a rich bibliography on pietism, chiefly in the form of monographs dealing with the numerous local pietistic movements and the personalities of their leaders. Although not very systematic, the fullest study of the phenomenon as a whole is still A. Ritschl's three-volume work Geschichle des Pietismus (Bonn, 1880-1886). A recent work, exceptionally informative and well-documented, is Martin Schmidt's Pietismus (1972). The Roman Catholic approach, with a concise, objective and reasonably full description of the phenomenon and history of pietism, may be found in Louis Bouyer, Orthodox Spirituality and Protestant and Anglican Spirituality (History of Christian Spirituality 111, London, 1969), p. 169ff. As for the rest of the bibliography, we note here some basic aids: W. Mahrholz, Der deutsche Pietismus (Berlin, 1921); H. Bornkamm, Mystik, Spiritualismus und die Anfange des Pietismus im Luthertum (Giessen, 1926); M. Beyer-Frohlich, Pietismus und Rationalismus (Leipzig, 1933); K. Reinhardt, Mystik und Pietismus (Berlin, 1925); 0. S6hngen, ed., Die bleibende Bedeutung des Pietismus (Berlin, 1960) ; E. Sachsse, Ursprung und Wesen des Pietismus (1884) ; F. E. Stoeffler, The Rise of Evangelical Pietism (Studies in the History of Religions IX, 1965), pp. 180-246.
2. "The picture one gets from the relevant bibliography would justify the view that the historical roots of pietism are spread throughout the religious and theological tradition of western Christianity, both Roman Catholic and Protestant. There is, nevertheless, a particularly direct historical link between this phenomenon and certain Dutch offshoots of Protestantism, English Puritanism and above all Roman Catholic mysticism. Jansenism in seventeenth century France, the Port-Royal movement, Quietism, Thomas i Kempis' Imitation of Christ, Teresa of Avila, John of the Cross, Francis of Sales and F6n6lon are considered by most scholars to be immediate forerunners of Protestant pietism. It is typical that Lutheran "orthodoxy" always condemned pietism as pro-Catholic. See M. Schmidt, Pietismus, p. 26; L. Bouyer, Orthodox Spirituality..., pp. 169-170 and 193.
3. See Karl Heussi and Eric Peter, Precis d'Histoire de l'Eglise (Neuchatel, 1967), § 106; M. Schmidt, Pietismus, p. 140. The first of the founders of the pietist movement, Philip-Jacob Spener (1635-1705), a Lutheran pastor from Alsace, created the blueprint for this moralistic campaign by organizing the zealous faithful into Bible study circles (Bibelkreise) independent of the Church's gatherings for worship. Study of Scripture was meant to lead to practical moral conclusions affecting the individual lives of the members of the movement. Any of the faithful could be in charge of such a "circle." Spener and the other pioneers of the pietist movement (A. H. Francke, 16631727, G. Arnold, 1666-1714, N. L. Graf von Zinzendorf, 1700-1760, J. A. Bengel, 1697-1752, F. C. Oetinger, 1702-1782) laid particular emphasis on the universal priesthood of the laity, and were sharply critical of the clergy of their time and the "institutional Church, compromised with the world." See L. Bouyer , Orthodox Spirituality ..., pp. 170-17 1; M. Schmidt, Pietismus , pp. 12-42; Nouvelle Histoire de l'Eglise vol. 4 (Paris, 1966), pp. 35-36.
4. See L. Bouyer, Orthodox Spirituality p. 174: "...the dissolution of all defined dogmatic faith and its substitution by unverifiable sentiment..."
5. [Pietism] considers the practice of piety as the essential element of religion... but is accompanied more often by a growing indifference with regard to dogma": Nouvelle Histoire de l'Eglise , p. 35. "Whenever the Church started dogmatizing, so he held, it fell into decadence, and the only way out lay in the fact that each generation produced simple-minded men whose instinctive reaction (bullied by authority) constituted a prophetic reaffirmation of the one pure Christianity, primitive and free from all ratiocination": L. Bouyer , Orthodox Spirituality, p. 175.
6. "At the center stands the individual person: the early Christian image of 'building up' is transformed in an individualistic direction (building up of the inner person)": M. Schmidt, " Pietismus ," in Religion in Geschichte und Gegenwart , vol. 5, Col. 370. Idem, Pietismus, pp. 90 and 123.
7. "The new type of community... is the formation of groups of reborn individuals, not the community of those called by word and sacrament. The initiative lies with the subject... Individualism and subjectivism undermine the sacramental perpective": M. Schmidt, "Pietismus," Col. 371. "In the confusion between faith and sense experience and the tendency to replace the objective data of faith and the sacraments by an emotional subjective event, he discerns at least latent indifference regarding all established doctrine, and, in a more general way, loss of sight of the Church and its ministry as institutions": L. Bouyer, Ortbodox Spirituality, p. 174.
8. 'Precisely because the Church is not a religious ideology but the continuous assumption of the flesh of the world and the transformation of it into the theanthropic flesh of Christ, it is impossible for the ontological truth of the Church's unity and communion to "coexist" passively with a culture centered on the individual, a culture of objectification. The Church lives and functions only so long as she is continuously and dynamically assuming individualistic, objectified existences in order to transfigure them into unity of life, into personal relationship and communion. But this means that on the historical and social level, the life and unity of the Church operates as a radical and direct rejection or subversion of the cultural "system" of individualism and objectification. Otherwise, the rck would be subject to the way of life imposed by the "system," so that she herself would be alienated both as a reality of truth and salvation, and as an institutional expression of this reality.
9. "Pietism originally was an ecumenical, world-wide phenomenon... Above all it understood itself to be of ecumenical scope, the representation of true Christendom over all the earth": M. Schmidt, Pietismus, p. 11.
10. See R. H. Tawney, Religion and the Rise of Capitalism (Penguin Books, 197511)- Max Weber, Die Protestantische Ethik und der Geist des Kapitalismus, in Die protesiantische Ethik, I (Hamburg, 19733) ; E. Troeltsch, Die Soziallehren der christlichen Kirchen und Gruppen (Tubingen, 1965); H. Hauser, Les debuts du Capitalisme (Paris, 1927); A. Fanfani, Catholicism, Protestantism and Capitalism (London, 1935); H. M. Robertson, Aspects of the Rise of Economic Individualism (Cambridge, 1933).
11. "Convinced that character is all and circumstances nothing [the morally self-sufficient] see in the poverty of those who fall by the way, not a misfortune to be pitied and relieved, but a moral failing to be condemned, and in riches not an object of suspicion-though like other gifts they may be abused-but the blessing which rewards the triumph of energy and will": Tawney, Religion and the Rise of Capitalism, pp. 229-230.
12. "Millenarist tendencies and expectation of the Messiah are characteristic of pietism, "... a sort of renewed 'chiliasm,' that is to say the immediate expectation of a kingdom of God on earth which it would be within our power to produce": L. Bouyer, Orthodox Spirituality, p. 174. See also M. Schmidt, Pietismus, pp. 130-132 and 160; and Charles L. Sanford, The Quest of Paradise: Europe and the American Moral Imagination (Urbana, III, 1961).
13. See Robert Bellah, The Broken Covenant-- American Civil Religion in Time of Trial (New York, 1975), especially pp. 7-8 and the chapter "America as a Chosen People" (P. 36ff.); Conrad Cherry, God's New Israel: Religious Interpretations of American Destiny (Prentice-Hall, 1971); H. Richard Niebuhr, The Kingdom of God in America (New York, 1937).
14. "In God we trust" is the inscription on every coin and dollar note. See also Moses Rischin, ed., The American Gospel of Success (Quadrangle Books, 1965); Howard Mumford Jones, The Pursuit of Happiness (Ithaca, N.Y., 1966).
15. See Robert Handy, A Christian America (New York and Oxford, 197" especially the chapter: "Components of the New Christian Civilization: Religion, Morality, Education," especially pp. 33-40; William McLoughlin, Isaac Backus and the American Pietistic Tradition (Boston, 1967); Irvin G. Wyllie, The Self-made Man in America (Free Press, 1966).
16. See Andrew Carnegie's famous essay "The Gospel of Wealth," reprinted from The American Review 148 (1889), pp. 653-664, in Gail Kennedy, ed., Democracy and the Gospel of Wealth (Boston, 1949).
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October is ADHD Awareness Month, a time when those of us in the ADHD community reach out to educate the public, share facts not myths and to support individuals and families who are struggling. When I first started coaching, the term used was ADD for Attention Deficit Disorder. The DSM 3 and 4 listed different types – predominantly inattentive, predominantly hyperactive and combined type. The "H" was always there but not part of the commonly used acronym. In 1997, research was done on the difference between DSM-III and DSM-IV diagnoses of ADHD and the results showed minimal changes in case identification.
In the years following, I encountered many parents who were insistent that I use the term ADD because their child was not hyperactive and they did not want their child to be confused with children who were hyperactive. Sad to know that there was so much additional fear for parents and stigma for children with hyperactivity at that time. At the same time, children who did not exhibit hyperactivity, the inattentive type, were often misdiagnosed or undiagnosed. In 2013, the DSM-V was published. The diagnostic criteria have changed slightly, mostly in terminology and details of the disorder. Here is a link to an easy-to-read reference. We have learned so much in the past 20 years!
Inattentive ADHD has the same symptoms that center around distractedness minus the external hyperactivity component. Most individuals diagnosed with inattentive ADHD report that they have internal hyperactivity – restlessness of thought and a sense of jitteriness or "itchiness" as a few of my clients have explained. Children and adults finds it difficult to process information, which distracts them from thinking and understanding. They may also find that other action around them prevents them from focusing on the task at hand. The symptoms of inattentive ADHD are largely related to distractedness. For instance, at school, a child may be focused on activities they can see out the window of the classroom, instead of what the teacher is saying. A child that looks to be "daydreaming" from the outside does not compete for a teacher's attention like a child that has trouble sitting in their seat will. Therefore, they often fly under the radar without someone looking closer at what is truly going on with this "daydreamer". The hyperactivity, or "H" factor, adds extreme high-energy that makes a child or adult seem as if a motor drives them.
It is critical to remind you that multiple factors that go into a diagnosis of ADHD, as it is far more complex than simple hyperactivity or inattentiveness and involves varying co-morbid (co-existing) conditions such as executive dysfunction, learning disabilities, anxiety or depression.. This translates into ADHD looking different for every person that you meet, especially when based on what can be seen on the surface by a casual observer.
Although we reference children and parents in this article, we would be remiss in not clarifying that the diagnostic criteria are similar for adolescents and adults… Adults face different challenges than children, and they may have learned coping skills along the way, so their hyperactivity or inattentiveness may not be as evident. It is valuable to learn as much as possible about your or your student's diagnosis to set them up for success in whatever path that they choose. I leave it to you, our readers, to take a closer look for your own edification, and hope you find this information helpful.