With the university closed Monday and Tuesday due to the impact of Hurricane Sandy, Rutgers coach Kyle Flood opted to cancel all team activities today.
The Scarlet Knights were originally slated to practice Tuesday, Wednesday and Thursday before taking Friday and Saturday off and game-planning for Army this Sunday. But with school officials deciding to deflate the indoor practice bubble in preparations for the hurricane on Sunday, Flood said he expects to cancel practice on Tuesday.
"I don't know if (the bubble) is going to be back up and running by tomorrow," said Flood, whose Scarlet Knights (7-1) will be looking to rebound from a 35-23 setback against Kent State on Saturday. "We were going to practice originally but right now if I had to make a decision it looks like we won't be able to do that. Right now we're going to try to bring the players in (Tuesday) afternoon and review the film and lift and run in the weight room. And then get back to the practice field on Wednesday morning. I think the university plans are to reopen school on Wednesday.
A resident nearby Middlesex Boro, Flood wasn't at Rutgers to experience the damage Hurricane Floyd inflicted on surrounding towns such as Manville and Bound Brook in 1999 but he knows all too well the dangers the storm could have on the area bordering the banks of the Raritan River.
"I see it living in the town of Middlesex, surrounded by Bound Brook and Piscataway and Dunellen; I see it driving in now," Flood said. "I remember the last time we had a hurricane, it took me about 2 1/2 hours to get here and I only live about six miles away. So I certainly can see it first hand.
Posted in Uncategorized on October 29, 2012 by Keith Sargeant.
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text:
(Sept. 25, 2018; Texas Lawbook) – Growing up on Long Island, Bill Munck dreamed of being a police officer just like his father. His dad had other ideas.
"The old man told me that he would break both of my knees with a baseball bat if I tried to become a cop, and I believed him," Munck says. "So, I decided, if I couldn't be a cop, I would be a prosecutor and that's when being a lawyer first came to mind."
Four decades later, Munck is a prosecutor … of patents and trademarks, not criminals.
Munck, 54, is widely recognized as one of the leading intellectual property lawyers in Texas. During the past 20 years, he built a six-attorney Dallas boutique into a 65-lawyer firm that is one of the largest IP groups in Texas.
Munck Wilson Mandala now boasts satellite offices in Austin and Marshall, and possibly another one soon in Miami. The firm lists several prominent corporations as clients, including Honeywell, Raytheon and Southwest Airlines. Last year, Munck engineered what was essentially an acquisition of a competitor law firm, Howison & Arnott.
At a time when the business law market is hyper-competitive and small-to-mid-sized firms are struggling for survival and are constantly being raided by out-of-state law firms opening shops in Texas, Munck Wilson is growing and achieving record revenues and profits.
"Every year for the past three years, we have seen revenues increase by at least 10 percent," Munck says. "We have a great team of lawyers working for some great clients."
Affable, gregarious and considered a straight shooter, Munck combines his passion for technology and law with hard work and a decision to be intensely client-focused.
"I recognized at the start that to build a great law firm, the client must be the hub," he says. "I knew there was a lot of competition, so I decided that we must compete on the basis of our expertise if we were going to win over clients."
Clients say they appreciate Munck's approach.
"Bill is the epitome of the American dream and success story," says Stuart Fitts, co-founder and managing partner of West Dallas Investments and Trinity Groves and frequent client of Munck Wilson. "He has worked hard and built a great law firm.
"Bill started out as our IP lawyer, but he is now our in-house counsel and consigliore," says Fitts, who notes that Munck coached his son's middle school lacrosse team. "Bill and the firm help us with acquisitions, fund formations, the formation of subsidiaries and helped us with our partnership with Roger Staubach. Bill helps us look at the bigger picture."
Munck possesses two leadership characteristics that seem to escape most successful lawyers: he approaches the business of law strategically and he is an effective manager of people.
"Bill is very clear, very direct and very honest with the team," says Munck Wilson Chief Operating Officer Ted Ainsworth. "Bill had a vision for the direction of the firm and he's stuck with it.
"At the same time, Bill is consensus-oriented," says Ainsworth, who has been the firm's top non-lawyer executive for 17 years. "No doubt, Bill is the firm's leader for sure. He has a strong personality. But he runs the firm like a coach. He wants everyone to be better as a team because that helps clients the most and it helps the firm as a whole."
Colleagues and clients alike say Munck's personality and professional success can be traced to his roots.
"If you talk with Bill more than 15 minutes, you know he is the son of a New York cop and a fighter," says Crane Co. General Counsel Anthony D'lorio. "I come from a law enforcement family and we trade a lot of stories.
"But Bill has an innate sense at sizing people up," D'lorio says. "He has a big personality, but when I've been in a tight situation, Bill is always right there with me fighting. He's a tough advocate."
Munck was born and raised on Long Island in the Bellmore hamlet, which is about four miles from Jones Beach State Park. His parents' neighbors were mostly firefighters, police officer, bartenders or worked as airline mechanics. His father was a Nassau County patrolman and his mother was an office manager. He was an only child.
"My parents were strict and there was absolutely no room for nonsense," he says. "Our house was a no-bullshit environment.
"We didn't have much money, but we were happy," he says.
Munck's father retired from the police force after 21 years of service and started a towing service.
"Dad cut deals with the high-end car dealers by running a very nice, clean truck and he did well," he says. "My dad missed out on getting an education because of the Depression, but he knew it was all about the high quality of service. This was my first taste of business and I learned from it."
Munck, who was the first person in his family to go to college, received his bachelor's degree in electrical engineering and mathematics from Hofstra University in 1987 and a master's degree in computer science two years later. He worked for a company designing software systems for industrial laboratories.
"I was really good at it, but it was not my calling and I knew it," he says.
In 1989, he went back to school at Hofstra – this time to law school, where he graduated with highest honors after only two years.
Dallas corporate law firm Winstead hired Munck in 1992 as an associate in its IP section. Two days after he started, partners called Munck into a conference room for a client matter. One of the Winstead partners, Randy Roberts, represented the Hard Rock Café.
"On the telephone with us was Dan Aykroyd and Judy Belushi, John Belushi's widow," Munck says. "They had this idea for a new restaurant called the House of Blues. For a first year lawyer to get brought into a meeting like this and to get to do all the trademark work on it was pretty special."
Munck resigned from Winstead in 1994 when his father died and he moved back to Long Island for a few years to help take care of his mother.
In 1997, Munck returned to Dallas to work at Novakov, Davidson & Flynn. Three years later, the firm restructured and became Novakav, Davis & Munck.
"We were in offices in downtown Dallas and we put a map of DFW on the wall and we put pins where our clients were located and we put different pins where our lawyers and staff lived," Munck says. "The Galleria was right in the center. So, that's where we decided to move our offices."
In 2001, the firm made Munck its managing partner and he promptly hired Ted Ainsworth as its first chief financial officer.
"Bill was my son's soccer coach and he views his position as managing partner much the same way he coaches a team – he wants everyone doing their best and going in the same direction," Ainsworth says. "If there are disputes among the lawyers at the firm, he doesn't want people talking behind other's backs. So, he gets everyone in a conference room to talk it out and solve the problem."
Ainsworth and others say Munck is a huge family man has been an avid supporter of charities that focus on diabetes after his sons were diagnosed with the illness during infancy. He has served on the board of directors of the Juvenile Diabetes Research Foundation.
Munck's zealous support of his children brought him national attention four years ago when he sued Dallas Lacrosse Academy for an alleged shakedown scheme. The lawsuit claimed that coaches for DLA declined to play Munck's son in games because he was not a paying member of DLA.
DLA and certain media outlets portrayed Munck as an overprotective father filing a frivolous lawsuit. Those media outlets failed to provide coverage months later when the case actually ended in a settlement agreement that included a permanent injunction against DLA signed by a federal judge.
The style has proved successful for Munck.
"Bill is aggressive, eager, willing to work hard and does what it takes to get the job done," says John Maxin, chief intellectual capital counsel at Solera Holdings. "Bill is accessible 24 hours a day seven days a week. I send him a text in the middle of the night and he responds almost immediately.
"I have put many legal projects out for a bid to many law firms, but I almost always know that Bill is going to be awarded the project based on the quality of his work and his price points," says Maxin, who previously served as vice president at Goldman Sachs managing its IP portfolio. "Bill does not hesitate to tell a client when they are going down a wrong path.
"But Bill is still a down to earth guy," Maxin says. "I've seen Bill enjoy a hot dog at Costco just as much as a steak at Nick and Sam's."
Munck Wilson has scored some huge successes during the past year.
The firm won a $10 million patent infringement verdict last August for its client iLife Technologies against gaming giant Nintendo. Lawyers for the firm showed that Nintendo infringed iLife's patented motion detection technology in its Wii gaming system.
In June, Munck Wilson made patent history when a patent it handled for Raytheon on laser detection technology was issued patent number 10,000,000 by the U.S. Patent and Trademark Office.
"The best days are those when we score a big win for a client or help a client figure out a solution to a problem," Munck says. "Those are good days."
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redpajama_set_name: RedPajamaCommonCrawl


Since Throwback Thursday was otherwise occupied with more important photos, today will be Flashback Friday on the blog.
I stopped by one of my favorite local businesses, Natalie's Bakery today, and alongside their amazing flaxseed bread, I also bought 2 pistachio macaroons for myself and my mom. In lieu of the ones we ate, let's revisit that time Restoration Hardware was giving out free boxes of macaroons for stopping by last year. I may have grabbed like, 3.


I'm pleased to publish what is a predictably comprehensive critique by Alastair Roberts of some recent work written by Daniel Kirk, who has become one of the main intellectual leaders of the post-evangelical left.
My critique, depending on the person I'm engaging, often boils down to this: using the "rule of faith" (a statement of Christian belief that's somewhat hard to pin down but might be roughly equivalent to something like the Apostle's Creed) as a hermeneutic deafens us to what any given scripture might more accurately be said to say.
Kirk contrasts such readings that dissemble their revisionism with the contextual readings of non-mainstream scholars: feminist, LGBT, Black, Asian, etc. While the former bolster the unexamined normativity of white male readings, the latter reveal the situatedness and the contestability of all such readings.
This, according to Kirk, is the 'problem of whiteness': the inability of the white (male) biblical scholar to recognize the contingency of his own reading, his dullness to the fact that his specific vantage point thoroughly colours his reading. Oblivious to their own situatedness, white males perceive their readings of Scripture to be objective and, through these readings, reinforce the presumed normativity of the subject positions that produced them. By presenting readings that challenge these supposedly objective readings, minority and marginalized theologians expose the unasked yet crucial question of white readers' subject position that has been begged all along.
Kirk concludes by expressing his desire that white male mainstream Christian scholars would be forthright about the revisionary character of their readings of Scripture. We should openly acknowledge that, while it can inform them, the text doesn't actually teach our developed theological and ethical positions and that our readings are inescapably rereadings in terms of our extra-scriptural commitments and identities. Following the example of contextual theologians, we will make clear that any reading of a text is relative to a contingent social location, and, even if viable, cannot claim objective authority for itself, and must be considered contestable.
There are definitely things to agree with in Kirk's post. All readings are socially and subjectively situated. There is no neutral and universal perspective open to the reader of Scripture. All of our readings will be conditioned by the specificity of our vantage points, with their common blind spots and constrained fields of vision.
The danger of presuming the objectivity and normativity of one's vantage point is most pronounced among those whose social location and subjective positions are privileged. As such individuals seldom have to accommodate themselves to social orders that weren't designed for people like them, they really can fail to see that their supposedly 'plain vanilla' perspective is a flavoured and non-neutral one, just like everyone else's. The ground that they are standing upon is socially unquestioned and hence tends to be hermeneutically unexamined.
The openly situated readings of marginalized and minority readers can occasion a far more thoroughgoing auditing of mainstream hermeneutics that have hitherto been taken for granted. Such readings can often bring into view or bring into focus important dimensions of texts. Even when such readings are deconstructive and purposefully read the text against itself, they force us honestly to reckon with the particularity of our vantage point and to make a case for it, rather than simply taking it for granted.
Luke Stamps' response articulates many of my own disagreements with Kirk's post. Stamps helpfully identifies three 'false dichotomies' in Kirk's position: between the New Testament and subsequent orthodoxy, between acknowledgement of situatedness and the quest for truth, and between submission to the rule of faith and attention to minority voices. Theological interpreters of Scripture do not in fact believe that the Apostle Paul was a Trinitarian in the same manner that post-Nicene Christians are. This, however, need not mean that a Trinitarian vantage point upon the text is a distorting one. The genuine situatedness of the reader does not forestall any movement towards a truth that exceeds that situatedness. Finally, there is no necessary conflict between following the rule of faith (which was produced in large measure by non-Western thinkers) and listening to interpreters from a range of different backgrounds.
Kirk's handling of context invites a kind of relativism, closing off contexts to each other and generally preventing truth from traversing the passages between them without suffering an onerous levy upon its authority. This operates on two fronts.
First, the place given to historical criticism so privileges the immediate original contexts of texts that those texts are largely withdrawn from the broader contexts to which they rightly belong: canonical context(s), liturgical contexts, ecclesial contexts, etc.
Second, readings of the text are so conditioned by the contexts of their readers that any appeal to the objectivity of truth may come to be presumed to disguise a self-asserting power move (even if unwitting).
It is important to recognize the role played by historical criticism in Kirk's vision and those of the contextual readings that he valorizes. Historical criticism greatly elevates the importance of the world behind the text and the original meaning of the text in its historical context. It places considerable weight upon the importance of the fundamental traditions, genres, sources, and communities that first gave rise to the biblical texts. However, in according so much weight to such factors and agencies, the scriptural texts themselves can easily become fragmented, locked into the cells of their respective contexts, detached from the broader biblical witness, the tradition of interpretation, and the ongoing life of the Church. As this occurs, the authority of their voice is muffled, they are rendered more vulnerable to a hermeneutic of suspicion, and they are much more likely to become pawns in people's agendas. Conversely, the more texts are so conceived, the more that we too can become (wilful?) prisoners of our own contexts, unable to hear any unsettling voice that truly comes from beyond them.
While historical criticism should not simply be rejected or ignored as evangelical theologians have often been in danger of doing, nor should it be elevated to the place of primary significance. The Scriptures have complicated historical origins that we need to study, origins that can be illuminating for our understanding of the sort of text that it is. Seeing the challenge to faith presented by higher criticism, it may be tempting to restrict ourselves to reflection upon the final synchronic form of the text as a literary object of analysis, divorced from its historical origins, or to adopt a lazy form of fundamentalism. Yet, as the witness of Scripture depends upon a historical referent for its truth, such a retreat is impermissible. Both historicism and overly synchronic reading distort our reading of the Scripture.
Nevertheless, it is the final form of the text that is authoritative, not the texts, sources, communities, and traditions that lie behind it. It is this final form of the text that communicates historical revelation to us in an interpreted manner. The danger of historical criticism is that, as texts are cut loose from the canonical context and canonical elements are stripped from them, they are consigned to an inaccessible past. The authoritative voice of these texts crosses history precisely through their presence within and formation by the broader canon witness. Unsurprisingly, as the canon and the Word-formed people that (cor)responds to the canonical Scriptures are minimized, a divine revelation that traverses the contexts of history will retreat from view. However, the manner in which texts exceed their original contexts and speak directly into other contexts can already be witnessed within the canon itself.
The affinity of historical criticism with contextual readings (feminist, LGBT, black, etc.) of Scripture is not accidental. Historical criticism itself often encourages us to read Scripture as a site of subtle power struggles between different parties and communities over Israel's religious patrimony. We are taught to read with suspicion, mindful that the text dissembles the partisan motives and power plays that often gave rise to it.
If scripture is in any way normative, then the diversity of the theologies that comprise its tellings of the same stories (J vs. E. vs. D. vs. P in the Pentateuch; Matthew vs. Mark vs. Luke vs. John in the Gospels) demonstrates that theological diversity is, itself, normative in the church of God.
It is very important to notice the way in which Kirk's argument simply assumes that the genuine theological 'diversity' of the Scriptures takes the form of antagonistic relations between them—'J vs. E. vs. D. vs. P in the Pentateuch; Matthew vs. Mark vs. Luke vs. John in the Gospels.' A sort of interpretative violence is often presumed to be exhibited within the Scriptures themselves as Scripture writers commandeer earlier texts to support their positions. The modern reader of Scripture can be encouraged to handle it accordingly: choosing sides between different voices in the biblical witness, reading texts against themselves, and subjecting Scripture to the yoke of their own supposedly righteous agendas.
Kirk accuses the Theological Interpretation of Scripture of privileging white Western (and male) voices in the reading of Scripture. Its supposedly objective readings of Scripture are appreciated because of the power that they give to those that wield them. Historical criticism, by contrast, is an important part of overturning the stifling hegemony of whiteness in scriptural interpretation. Historical criticism is treated as if it were immune to the dangers of subjecting Scripture to the demands of an alien context: indeed, it is integral to our liberation.
So, non-white people who train at elite western institutions and employ the historical-critical methods developed by 19th century Germans and critical theories put forward by 20th century French and German philosophers bring needed diversity but theological interpretation that uses 1600 year old creeds written by Middle Easterners and North Africans and accepted by nearly all Christians throughout the world as a guide is tainted by whiteness. Check.
If Theological Interpretation of Scripture needs to question the supposed objectivity and authority of its readings—and it should always retain a robust self-criticism—by the same token historical criticism needs to exhibit considerably more self-suspicion (as scholars such as Ignacio Carbajosa have argued). Historical criticism has ideologically weighted methods and philosophical assumptions, assumptions about the character of history, the evolution of religion, the sort of text that the Scripture is, etc. Indeed, precisely on account of its scientific pretensions, historical criticism has been arguably been considerably more vulnerable to delusions of its own objectivity and immunity to conditioning by its context. Such delusions are, of course, particularly characteristic of the Enlightenment (which is as white, Western, and male a phenomenon as one might hope to find). When historical criticism is practically elevated to the status of a culturally neutral and unconditioned (or universal) posture adopted in relation to the text we have a far more pronounced instance of Kirk's so-called 'problem of whiteness' than the rule of faith could ever represent.
Earlier I spoke of two fronts on which contexts are closed off. The first front is that of the original historical context of the text, which is cut off from the canon and the ongoing life of the people of God. This typically occurs through the work of historical criticism, which, unsurprisingly as a prominent product of modernity, can be treated as if it enjoyed an unconditioned status as a neutral science.
The second front, however, relates to the contexts of readers, which are closed off from each other as each context so conditions those within it that any truth claims become self-assertions and discourse between contexts will commonly be presumed to have the character of a power struggle. Since readers are so conditioned by their context, any interpretation is more or less a revisionist interpretation. Truth's traversal of contexts is increasingly restricted and denied and thereby also the power of a historically delivered word to address us directly and authoritatively in the present time.
Here the influence is less that of the Enlightenment and modernist biblical scholarship as it is that of a pronounced postmodern relativism and critical theory. Having located the text within its historical context using the objective and scientific methods of modern historical criticism, subjective and relativistic postmodern theories that privilege or problematize various subject positions then come to the fore. As truth claims are widely supposed to be veiled power claims, texts and the people who use them as authoritative must be approached with intense suspicion. Their words should not be taken as face value, but their dissembled motives must be unmasked, typically using a hermeneutic of suspicion.
The representation of the biblical text within historical criticism as fragmented and fraught by inner antagonisms empowers the hermeneutic of suspicion: the reader of Scripture is encouraged to read texts against each other, against themselves, and against traditions of interpretation. When texts and truth claims are means of power, the task of interpretation with increasingly become a matter of resistance, evasion, distrust, suspicion, and violence.
In The Bible, Theology, and Faith: A Study of Abraham and Jesus, Walter Moberly remarks upon the ways in which many suspicious reading often rest upon a series of assumptions that make them possible. They must discount the wider history of interpretation, detach texts from the wider body of the Scriptures, they must change the accent and weighting of texts, and they must exploit gaps and silences as footholds for suspicion.
Matt Colvin has observed how in some cases such readings directly violate the textual representation of 'actants', confusing our sense of the 'good guys' and the 'bad guys'. As interpretations, such suspicious readings are often incredibly tendentious and unapologetically revisionist.
Moberly observes three problems with such suspicious readings.
The first is a 'reluctance to enter into the narrative world in its own right and to take the irreducibility of the narrative with full seriousness.' When the narrative is often treated as a disguise for a power move by some party or approached in a guarded manner, it 'can be difficult to take seriously the issues of the narrative as genuine issues in their own right.' As one might expect, such an approach can inure the reader to any surprise that might come from the text: the text is 'safely neutralized'. When the reader is assured in advance that the narrative is really a disguised self-serving power move, the actual concerns of the text will only ever be seen through and the reader can never actually learn anything that they didn't already know.
Even more important is a prejudgement of precisely the crucial issue of 'what really matters'. It is one thing to criticize those who stress a narrowly defined personal piety at the expense of any critical understanding of, or engagement with, the social, economic, and political dimensions of institutional, not least religious, life. It is another thing to undervalue the realities of personal encounter with the living God or to dismiss its foundational nature for human existence. Because by its nature much suspicion is concerned with 'structural' questions about language and social role, it may be insensitive to those dimensions of human life such as loyalty or trust which are either 'on the surface' or, in so far as they tough the depths of human persons, may remain largely oblique to the discourse of social power.
The third limitation with suspicious readings of texts is their common failure to take account of the extensive and repeated 'recontextualization' of texts within the context of the canon. The immediate power struggles and tensions that supposedly gave rise to certain texts may well have long since disappeared, but the texts themselves endure and speak meaningfully into markedly different contexts. The divine Word traverses historical contexts and, while different dimensions and aspects of its meaning will be perceived in different contexts, its truth is not bound: it is neither consigned to the prison of its original context, nor an enslaved hostage when it enters others.
Earlier, I acknowledged that Kirk recognized a genuine conditioning of the reader by their context and rightly challenged assumptions of a neutral and unconditioned reading of the text. He also is correct in his observation of the particular vulnerability of socially dominant groups to the delusion of their objectivity. In my response, I have suggested that historical criticism—overwhelmingly a product of modern white and Western male scholarship—is, ironically, often a perfect example of such wrongfully assumed objectivity and would be a worthy target for the hermeneutic of suspicion that so often derives from it.
What about the Theological Interpretation of Scripture? By contrast with much historical criticism, the Theological Interpretation of Scripture has a self-critical alertness to the position and posture of the reader of Scripture at the heart and outset of its approach. Rather than approaching the Scripture primarily in terms of a supposedly 'neutral' or 'scientific' historical method, the Theological Interpretation of Scripture recognizes that no such neutral reading of Scripture is possible. Our reading of Scripture is always a conditioned one and the Theological Interpretation of Scripture makes explicit the position from which it reads the Scripture.
Scripture comes to us as a witness and it calls its interpreters to adopt a dispositional posture—faith—relative to it. There can be no two-level undertaking of theology, first a neutral and objective philological and historical exercise followed by a subsequent subjective believing reflection. For instance, as Carbajosa argues, refusing to interpret the Old Testament in the light of the New 'implies weakness in one's Christian experience, a dualistic conception of the faith, which generates the drastic separation of (scientific) exegesis and (believing) theology.' This does not mean that we do not tarry with the voice of the Old Testament in its own time, prematurely hastening to the resolution of its tensions and ambiguities in the voice of the New. However, we must appreciate their testimony to a single reality that undergirds them both. This conviction is not alien to the text, but arises from a reading of the canon itself as New Testament claims concerning Christ, for instance, require rereading of the Old Testament witness in their light.
In addition to calling for the responsible reading of faith—which answers to the character of Scripture, rather than simply expressing a reader's own instinctive disposition—Scripture also is concerned with the social location of its readers. The Church is a Word-formed body, a social position that arises from the calling of the Word and its ongoing critical formation of its readers. The Word forms its own readers through its work in word and sacrament and conforms them to its own reality. It establishes and governs the position from which it is to be read. Scripture speaks across contexts, but also recontextualizes and con-scripts its readers in order that they might truly hear its voice.
The result is not a neutral and objective reading, nor is there the assumption of a universal perspective. However, the Theological Interpretation of Scripture also resists the relativism that characterizes Kirk's account. While neither universal nor neutral in its pretensions, the particular position that the Theological Interpretation of Scripture calls readers to occupy relative to the divine Word is uniquely 'responsible' to it. It is the position that is authorized by, formed by, and subject to the Scripture and it is the position that alone is capable of appropriate response to it.
Of course, neither the Church nor the Christian ever fully occupies this position. This location is a site of judgment, a site where we and our contexts are placed in radical question. We are made aware of our contexts in large measure as the ground that we stand upon—whether we are members of dominant or marginalized social groups—is challenged. We are also made aware of our contexts as our gaze is captured by a glorious light beyond them, a light that summons us to reorder those realities that are closest to hand so that they might no longer obstruct or obscure that light. We reorder those realities so that light beyond might stream unhindered into our context, bathing all with its glory, and exposing those things within our context that hitherto had remained unseen.
The Church is called, within its context, to step boldly into the light of God's truth. However, in our fallen world, we will always remain to some extent in shadow or gloom, the light obstructed by the clutter of our contexts, and its brilliance obscured by the griminess of the glass through which it is perceived. The value of attending to the readings of marginalized people shouldn't be grounded in a relativistic notion of everyone's interpretation being revisionist to some degree or other, but in the recognition that marginalized people are often better situated to alert us to the control that our contexts can have over us. The mutually challenging readings of multiple interpreters who are all responsible to the Scriptures are one means by which its authoritative judgment is enacted upon and within the Church. This judgment does not arise from the self-assertion of various contextual voices, but from a unifying truth that exists beyond and above all of our contexts to which we bear contextual witness.
From time to time I see people remarking upon the fact that although one can find Asian theology, black theology, African theology, feminist theology, and queer theology, when Western white men write about Christianity, they are seen to just be doing 'theology'. This, it is suggested, is a sign of Western white men's proud assumption of their neutrality and the universality and unconditioned character of their viewpoint.
This is quite mistaken. In fact, most Christians throughout history who have written about God—whatever their background—have been seen to be engaged simply in the task of theology. The task of theology should not generally be qualified by such terms relating to identity and context, precisely because its object exceeds and traverses all particular contexts and calls all contexts to be responsible to its reality beyond them.
This is not a denial of the fact that our theologizing is culturally conditioned. The backgrounds of modern white male theologians can blind them to much truth. Responsibility to the light of God's truth must also often entail attention to the voices of marginal readers. Such readers are frequently the channels of Scripture's critical authority to people whose social location might be hermeneutically unscrutinised and also ensure that the authority of Scripture is not co-opted by a particular context or set of readers. The plurality of biblical interpretations is not a celebration of indeterminacy, the supremacy of our disparate contexts, or of the radical autonomy of readers. Rather, it is a mutually honing process through which our understanding is deepened through reading Scripture responsibly together, as we all hold each other accountable to truth beyond the immediacy of our contexts. Where a clear responsibility to context-surpassing truth of Scripture is absent, the benefit of engaging with contextual readings will be severely limited.
Attending to the manner in which concepts such as 'whiteness', 'patriarchy', or 'heteronormativity' are employed in such contexts can be illuminating in this regard. Rather than serving the cause of our greater submission to a truth that surpasses any single context, addressing realities that obstruct that truth, they function precisely within the relativistic logic of competing power claims. Such contextual readings of Scripture are all too often so preoccupied with the immediacy and self-assertion of their own contexts that responsibility to a reality beyond their contexts is entirely abandoned. As such, they can offer to remove the mote from the other's eye, while retaining the beam in their own. Heavy reliance upon lazily deployed, vague, generalizing terms, which seem to be little more than the regurgitation of half-digested theory—'patriarchy', 'colonialism', 'whiteness', 'heteronormativity', etc.—are usually a sad indication that someone is substituting tribalism for critical thought (and, yes, conservative Christians have plenty of equivalent terms on their side of the aisle).
Categories such as 'whiteness', 'patriarchy', or 'heteronormativity' often seem to function as black box concepts, at their most useful in discrediting opposition when there are kept most vague. As Scott Alexander has argued, 'white' is generally a code word for the conservative American ('Red') tribe employed by the liberal ('Blue') tribe. Many of the people who most vocally bemoan the problem of 'whiteness' look as though they hail from a land that melanin forgot.
However, no matter how much they themselves may comport themselves like poster children for Stuff White People Like, the 'whiteness' they excoriate is always primarily regarded as the outgroup's issue. Of course, there are few things more excruciatingly culturally conditioned than a married white progressive male in a coastal American academic context talking earnestly about the problems with hegemonic whiteness, heteronormativity, and the patriarchy.
Marginality may be hermeneutically privileged, but it is all too often privileged in a deeply uncritical and irresponsible fashion. It is privileged as a move of resistance against culturally dominant interpreters, but not necessarily because it is more receptive, open, and attentive to a truth beyond itself. In my experience, the people who talk most volubly about 'whiteness' generally show little interest in carefully unpacking the concept, cataloguing its elements, identifying the sources of these, and exploring their operation, in order to arrive at understanding. If we actually did start to unpack 'whiteness' in any meaningful way (as we ought to do: it could genuinely identify obstacles for our interpretation), it would be much less effective as a tribal designation for the problems with the outgroup.
There are few things more 'white' than the liberal veneer of 'diversity' and 'equality' in the seminar room of a liberal academic institution, where the theories of nineteenth and twentieth European biblical scholars, philosophers, and critical theorists hold unrivalled sway. 'Whiteness' is WEIRD-ness (Western, educated, industrialized, rich, democratic) and all that comes with that. 'Whiteness' is universalism and a highly exogamous society ('white' people are typically oblivious to the dynamics of clannish and highly familial societies). 'Whiteness' is liberal cosmopolitanism's celebration of a shallow 'multiculturalism' (which only recognizes the tip of the cultural iceberg). 'Whiteness' is hyper-individualism and a culture founded upon choice. 'Whiteness' is a gender-neutralized and 'sexually liberated' society. 'Whiteness' is the mass culture of the society of the spectacle. 'Whiteness' is being majority culture, which cannot always straightforwardly be mapped onto race. 'Whiteness' is seen in the Whiggish history of progress and liberation. Etc., etc.
All of these things are genuine and profound obstacles to our understanding of Christian truth, aspects of our context that must be registered and/or reformed, if we are to be responsible servants of Scripture. However, as soon as we begin to take such an inventory of 'whiteness' it should become clear that the very theories that claim to deliver us from it are generally blithely infected themselves, and seeking to advance the infection in many respects themselves.
Indeed, the practical purpose of a notion such as 'whiteness' is all too often precisely that of discrediting those who subject currently hegemonic or dominant cultural and ideological values to the unsettling and chastening critique of voices beyond our culture. This voice of critique is most powerfully encountered within the deep diversity of the Church's historical tradition, which is where the Theological Interpretation of Scripture seeks to ground our process of reading. While we need a diversity of contemporary cultures and backgrounds represented in our reading of Scripture as the people of God, voices who are in thrall to the dominant culture and closed to historical challenge of its values (not least in regard to sexual ethics) have relatively little to offer us.
Sadly, when the global South challenges the norms of the Sexual Revolution, for instance, all too often they are declared to be dupes of the colonialism of Western ethics. This is just one instance of the manner in which the boundaries of 'whiteness' can be thoroughly gerrymandered. When arbitrarily defined marginal readings are handled in a tribalistic manner and absolutized, their advocates risk ghettoizing themselves, closing themselves off from the wider reality of Christ, the Church, and the Scriptures, consigning themselves to an increasingly self-absorbed and irrelevant prison of discourse.
Is Trinitarian Reading of Scripture Revisionist?
At the heart of Kirk's post is the claim that the Theological Interpretation of Scripture is revisionist, most particularly in its Trinitarianism. Trinitarian categories are an imposition upon the New Testament, obscuring the actual teaching of the text. Kirk seems to regard a Trinitarian rule of faith as trapping us in a narrow and constraining hermeneutical circle.
But quite obviously Kirk is making the opposite mistake in driving a sharp wedge between the NT and the trinitarian doctrine that organically grew from it in the earliest centuries of the church. He is, to use David Yeago's categories, conflating theological concepts with theological judgments: "the same judgement can be rendered in a variety of conceptual terms, all of which may be informative about a particular judgement's force and implications." So it is possible, and perfectly permissible as an academic argument, to suggest that Paul could be rendering the same judgment about the status of Jesus Christ that the Nicene Fathers did, even if he did not (for obvious historical reasons) utilize their precise conceptual language.
This is not to deny that some theological approaches to the reading of Scripture have been stifling and restrictive, preventing us from hearing the voice of Scripture itself. However, the sort of theological interpretation of Scripture offered by theologians such as Wesley Hill can be deeply attentive and sensitive to the text, demonstrating ways in which Trinitarian categories can open up the Scripture and, conversely, how our Trinitarianism is established upon and through the Scripture.
Kirk's own suggestion that Trinitarianism is alien to the biblical texts is a highly contentious one, disputed from the texts themselves by a great many theologians and exegetes. In telling advocates of the Theological Interpretation of Scripture that they should openly acknowledge the revisionary character of their readings, he seems to be begging the question. Perhaps it isn't a desire for apparent objectivity and the power granted by the supposedly 'right' answers that grounds the Theological Interpretation of Scripture, but a conviction that the truth of the Trinity is both taught in and powerfully illuminating of Scripture, Kirk's arguments to the contrary notwithstanding. Perhaps the problem is not the bad faith of Trinitarian readers of Scripture but the unpersuasive character of Kirk's readings.
In a recent post on the subject, I described the role of the doctrine of the Trinity as akin to an elevated vantage point, from which the whole terrain of biblical revelation unfolds as a glorious vista before us.
The 'proof' of Trinitarian doctrine is not principally found in self-regarding moments, as it catches a passing glimpse of its reflection in the text. Rather, its proof is found as, regarded from the vantage point it offers, the greater realm of the Scriptures comes into view, and, conversely, as the heights of the doctrine of the Trinity are discovered to be a landmark from which we can get our bearings wherever we find ourselves.
It is crucial to appreciate that enjoying the full significance of this vantage point isn't a possibility for the dogmatician who is simply airlifted onto it. Rather, this vantage point is properly reached through a lengthy scriptural itinerary, a difficult and often visually obscured passage through the territory that only later unfolds beneath us. Appreciation of the significance of the vantage point that the doctrine of the Trinity offers belongs to those who have trodden the paths that lead up to it—paths marked out, signposted, and fenced for safety by former travellers—and who pay close attention to the warnings at its summit, where careless steps may cause people to fall to their deaths. Only the careful traveller who walks the full path can appreciate the power of the mutually revealing perspectives they have enjoyed in their journey.
The doctrine of the Trinity represents a particular and situated perspective, yet it is a perspective from a summit to which we have been led by responsibly following a scriptural itinerary. It is not an alien imposition upon that itinerary from without. The doctrine itself isn't explicit in the New Testament, but it has a profound and pervasive albeit tacit presence. The subsequent Trinitarian doctrine of the Church is like the protective fences, signposts, and landmarks by which a formerly unmarked mountain summit is identified and bounded for the safety of those who have climbed it.
In contrast to the sort of approaches that can result from the over-elevation of the historical critical method, contextual reading, and the hermeneutic of suspicion, a theological interpretation of Scripture upholds the openness of contexts to each other and the truth's traversal of the bounds between them. The diversity of Scripture isn't an antagonistic or oppositional one, nor is this diversity contrary to its unity. The unity of Scripture is found in the oneness of its divine author, in the unity in being and agency of the one who is its great object, in the singularity and continuity of the itinerary of the history witnessed to within it, and in the unity of the social location into which it leads and forms its readers.
The purpose of a Trinitarian rule of faith is not that of foreclosing the surprise of the text, or its capacity to challenge us. Nor does it establish itself over against other perspectives as the only perspective from which the text can rightly be regarded, even though it does maintain its priority and authority. Many of the Scriptural texts that lead us to the vantage point of the Church's Trinitarian doctrine do not directly contain that doctrine. However, they are seen in a new and revealing light from the perspective of that truth.
We all read from particular vantage points, yet not all vantage points are equally appropriate, revealing, or responsible. The Christian reading of the Scriptures is to be one that is responsible and responsive to a reality and a truth beyond our contexts and identities, a reading through which we are established as servants of the Word of the Lord.
As we look beyond the immediacy of our contexts, we gain a new perspective upon them, as Hans-Georg Gadamer appreciates: 'To acquire a horizon means that one learns to look beyond what is close at hand—not in order to look away from it but to see it better, within a larger whole and in truer proportion.' Contexts are not closed and impervious to each other, and truth can both transcend them and traverse the spaces between them. Contexts and subject positions can also be reformed in light of a truth that arrives from beyond them.
In contrast to the assumptions of much historical criticism, the Theological Interpretation of Scripture appreciates the openness and porosity that contexts can have to each other, even while retaining their own distinctness and integrity. In particular, the texts of Scripture are open to the broader canonical context in which they are situated and, beyond that, they open up contexts within which those who respond in faith to its word are brought into a fitting and transformative relation with it. In addition to this, the contexts of the many readers of Scripture throughout history are open to each other and, as we read Scripture together, we are honed through that interaction. We are brought closer to each other and are more fully exposed to the truth of God's Word.
Where we have assumed an unconsidered and unquestioned hermeneutical posture, we must repent of it. Where we have sought to bind the truth of God to the service of our contexts and identities, we must repent of it. As readers of Scripture, we are always strangers in a strange land, responsible to truth that should unsettle and transform both us and our contexts. The genuine value of minority readings and the readings of marginalized groups is only truly discovered as they too are subjected to this same process of judgment and testing, as they too find their identities and contexts unsettled by a truth that surpasses them. When this occurs, although their contexts are not absolutized, those contexts may afford them a perspective upon the truth and an appreciation of particular blind spots of readers from more dominant social backgrounds that is of profound benefit to the Church in its shared process of reading.
The Theological Interpretation of Scripture is also acutely aware of the non-neutrality of our posture towards the Scripture. We do not have pretensions to the universality of an unconditioned vantage point. Rather, to see Scripture as we ought, we must be powerfully conditioned by it, taking up the position of faith that it has furnished to us in its kerygmatic summons. Together and in constant interaction with the people of God throughout the ages, we place our subject positions and contexts under the scrutiny of its judgment, submitting to shared processes of formation and discernment. Where once we might have recreated the Word in our own image, now we are powerfully refashioned by it.
It reads to me as though you are critiquing a different definition of 'diversity' to the meaning Kirk implies.
To me, the paragraph you quote below speaks of the benefits and breadth generated by differing perspectives, brought together and synthesized. You have interpreted it rather as competition, antagonism, interpretive violence, coercing prior texts to support later positions.
It feels like you're caricaturing his meaning by over literally seizing on the shorthand 'vs' in order to ridicule his position, rather than understand it well enough to earn the right to critique.
But I could be wrong???
Does Kirk really represent the post-evangelical left? Kirk's views are too eclectic to fit neatly into any kind of left-right rubric. Now that Donald Trump has officially killed evangelicalism (by demonstrating that substantial elements of it valued alt-right political ideologies more than the risen Christ), perhaps it's time for those of us who reject alt-right ideologies to come together without hurling loaded phrases around. In evangelical circles, the term "left" generally translates into something akin to "traitor," "not one of us," and the like. Perhaps we can dispense with this kind of pettiness and discuss issues on their merits. It's time for us to move beyond the alt-right influences within evangelicalism, along with the doctrines that reflect that poison.
That said, I largely agree with Roberts' critique of Kirk on this particular point, although I fear that Roberts makes a bit too much of a straw-man caricature out of Kirk's position. For example, I don't see Kirk as suggesting that diversity necessarily implies antagonism. Such diversity is only antagonistic if one makes the unwarranted assumption that Scripture should read like a modernist treatise (i.e., as a systematic theology).
Even so, I'm glad for fresh voices like Kirk's. Evangelicalism has been intellectually moribund for too long. We're only going to recover intellectual heft it we can get beyond the kind of defensive (and unchristian) line-drawing that inhibits iron-sharpening discussions.


text:
Q: Using S3 for User Image Content: Single or multiple buckets? What's the best practice for using S3 to store image uploads from users in terms of a single bucket or multiple buckets for different purposes? Use case is a b2b application.

A: There is no limit to the amount of data you can store in an Amazon S3 bucket. Therefore you could, in theory, simply use one bucket for everything. (However, if you want data in multiple regions, then you would need to use a separate bucket per region.)
To best answer your question, you would need to think about how data is accessed:

*

*If controlling access for IAM Users, then giving each user a separate folder is easy for access control using IAM Policy Elements: Variables and Tags

*If controlling access for application users, then users will authenticate to an application, which will determine their access to objects. The application can then generate Amazon S3 pre-signed URLs to grant access to specific objects, so separation by bucket/folder is less important

*If the data is managed by different Admins/Developers it is a good idea to keep the data in separate buckets to simplify access permissions (eg keeping HR data separate from customer data)

Basically, as long as you have a good reason to separate the data (eg test vs prod, different apps, different admins), then use separate buckets. But, for a single app, it might make better sense to use a single bucket.

A: I believe it's the same in terms of performance and availability. As for splitting content by purpose - It's probably ok to use a single bucket as long as the content is split in different folders (Paths).
We used to have one bucket for user-uploaded content and another one for static (CSS/JS/IMG) files that were auto-generated.

redpajama_set_name: RedPajamaStackExchange


At Skizo we take your information very seriously, and therefore we are committed to protecting it and your security as well. As customers ourselves, we appreciate how important privacy is.
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If you like A Midsummer Dream - Roja would recommend you try these fragrances.
If you like A Midsummer Dream - Roja would recommend these Pour Maison products in combination.
"The inspiration for A Midsummer Dream comes from the belief that scent can take you to an enchanted place - a dreamland. It can remove us from the reality of the mundane and transport us to temporal worlds of fantasy. Like a lover, scent can touch us, move us and inspire our very being." - Roja Dove.
Bergamot and Grapefruit create a fresh foil for a bouquet of Rose and Orange Blossom in the heart of this creation, underscored by Moss Notes and Patchouli which are made lively by a blend of Cardamom, Elemi, and Pink Pepper, the whole sublimated by a warm, soft base of Vetiver, Cedarwood, Benzoin, Vanilla, Carrot Seed, Orris, and Musk.


text:
<?php

namespace litle\sdk\Test\unit;
use litle\sdk\LitleOnlineRequest;
class CaptureUnitTest extends \PHPUnit_Framework_TestCase
{
    public function test_simple_capture()
    {
        $hash_in = array('litleTxnId'=> '12312312', 'amount'=>'123');
        $mock = $this->getMock('litle\sdk\LitleXmlMapper');
        $mock->expects($this->once())
        ->method('request')
        ->with($this->matchesRegularExpression('/.*<litleTxnId>12312312.*<amount>123.*/'));

        $litleTest = new LitleOnlineRequest();
        $litleTest->newXML = $mock;
        $litleTest->captureRequest($hash_in);
    }

    public function test_no_txnid()
    {
        $hash_in =array('reportGroup'=>'Planets','amount'=>'106');
        $litleTest = new LitleOnlineRequest();
        $this->setExpectedException('InvalidArgumentException','Missing Required Field: /litleTxnId/');
        $litleTest->captureRequest($hash_in);
    }

    public function test_loggedInUser()
    {
        $hash_in = array(
                'litleTxnId'=> '12312312',
                'merchantSdk'=>'PHP;8.14.0',
                'amount'=>'123',
                'loggedInUser'=>'gdake');
        $mock = $this->getMock('litle\sdk\LitleXmlMapper');
        $mock->expects($this->once())
        ->method('request')
        ->with($this->matchesRegularExpression('/.*merchantSdk="PHP;8.14.0".*loggedInUser="gdake" xmlns=.*>.*/'));

        $litleTest = new LitleOnlineRequest();
        $litleTest->newXML = $mock;
        $litleTest->captureRequest($hash_in);
    }

    public function test_surchargeAmount()
    {
        $hash_in = array(
            'litleTxnId'=>'3',
            'amount'=>'2',
            'surchargeAmount'=>'1',
            'payPalNotes'=>'notes',
        );
        $mock = $this->getMock('litle\sdk\LitleXmlMapper');
        $mock
            ->expects($this->once())
            ->method('request')
            ->with($this->matchesRegularExpression('/.*<amount>2<\/amount><surchargeAmount>1<\/surchargeAmount><payPalNotes>notes<\/payPalNotes>.*/'));

        $litleTest = new LitleOnlineRequest();
        $litleTest->newXML = $mock;
        $litleTest->captureRequest($hash_in);
    }

    public function test_surchargeAmount_optional()
    {
        $hash_in = array(
                'litleTxnId'=>'3',
                'amount'=>'2',
                'payPalNotes'=>'notes',
        );
        $mock = $this->getMock('litle\sdk\LitleXmlMapper');
        $mock
        ->expects($this->once())
        ->method('request')
        ->with($this->matchesRegularExpression('/.*<amount>2<\/amount><payPalNotes>notes<\/payPalNotes>.*/'));

        $litleTest = new LitleOnlineRequest();
        $litleTest->newXML = $mock;
        $litleTest->captureRequest($hash_in);
    }

}

redpajama_set_name: RedPajamaGithub


Respite (or sometimes known as shorts breaks) is a temporary break from the everyday routine for carers as well as the cared for person. This break is an ideal opportunity to have some time out while providing support to the carer to continue their caring role.
If you or someone you care for needs a break, you should ask for an assessment.
relative can arrange this for you.
Once an assessment has been completed, and eligibility for respite is confirmed, you will be allocated a number of nights to use at your discretion over a 12 month period.
Self Directed Support (SDS) is a new way of arranging services. Self-directed Support offers choice and control to individuals and their carers who are eligible to access social care services.
If you have any additional queries please contact the Respite Bureau directly.
There is a flat rate charge for respite (subject to age).
The respite booking bureau or your local HSCP office will be able to advise you of the rate.
If you are assessed as requiring more than 8 weeks respite a financial assessment will be carried out to calculate how much you will be charged.
There are different ways that respite can be provided. Funding of these breaks depends upon individual circumstances.
Respite in a residential and nursing care home.
This is traditional respite care where you have a short stay in a residential or nursing care home. There are a number of designated care homes in the local area.
Wheelchair or any other equipment.
This is support provided within your own home, flexible and tailor-made care packages can be arranged.
These include opportunities for individuals to plan and arrange their own holidays, with assistance in meeting any support they might have whilst away from home.
These are short breaks provided by individuals who are paid, and professionally regulated, to provide short-term support in their own homes.


text:
U.S. champ' Mara Abbott signs with top Italian squad
Reigning U.S. national champion and 2010 Giro Donne winner Mara Abbott has signed a deal to ride for Italy's Safi-Pasta Zara-Manhattan team.
Reigning U.S. national champion and 2010 Giro Donne winner Mara Abbott has signed a deal to ride for Italy's Safi-Pasta Zara-Manhattan team.
Abbott, currently a member of the U.S.-based Peanut Butter & CO Twenty12 team, recently inked a deal with Safi-Pasta manager Maurizio Fabretto.
"Mara has exploded this year at the Tour of Italy, dominating in the mountain stages, and we've been watching her develop for some time," said Fabretto.
"She's just 24 and already one of the best athletes in the world and she still has significant potential for improvement."
According to a team release, Abbott's top priority for the 2011 season is to defend her Giro Donne title. She will also continue to race in top U.S. events throughout the season.
Giro d'Italia Donne
Lorena Wiebes kicks past Elisa Balsamo to score European title
Egan Bernal could return to racing at Tour of Germany
Marianne Vos tapes 'puppy paws' reminder to her bike after Postnord Vårgårda WestSweden disqualification


This entry was posted in Agency Projects, Foundation For Freedom, News and tagged AAAFFF, ad creep, free, how to, marketing. Bookmark the permalink. Post a comment or leave a trackback: Trackback URL.
Thank you, Anne! We don't usually get requests like this at Groundswell, but one came in today for a syndication service, and I was happy to send along a tailored version of your e-mail. I hope you see an application come your way soon!
Why, you're welcome, James David! If you're mentioned in the letter of resignation ("Dear sirs, I can no longer work for you because I received another offer I simply cannot refuse.") we'll certainly let you know!


We have copious apps that allow users to stream various shows and other content on their Android device. Among all the apps, Terrarium is one of the best apps that help the users watch their preferred movie and TV series on their Android phone with much ease. Here is everything you need to know about the Terrarium TV app apk for your Android device and the user will be able to download it for free on their Android phone.
Terrarium TV app is one of the most popular and the best apps that allows the users to watch their desired content for free of cost on their Android device. It lets the users watch various TV series from any part of the globe. There are numerous genres for different TV shows such as Comedy, horror, action, romance, anime and much more categories. All the TV series are available to watch with high picture quality so that the users can either watch them directly on their device or simply download it and watch them later anytime and anywhere.
One of the best benefits of Terrarium app is that the user will be able to watch various shows with subtitles in different languages. Despite offering abundant features and benefits for the movie adorers, there are few drawbacks with this app. To help our readers, we have compiled a list of the best Terrarium TV Alternatives. This list has been collected based on various factors and considering the preferences of the maximum number of people out there. Have a glimpse!
Cinema app allows users to watch their preferred content online without any issues. It is a perfect alternative to the Terrarium TV app. This app comes packed with massive content including an extensive range of genres and more. The user interface of Cinema app is pretty identical to the Terrarium app. It works on different devices especially the Firestick and more. You can even check out the pros and cons of Cinema app for all the people.
Compatible with different video players such as VLC Media Player, MX Player, and Yes Player.
The main issue is that it pops-up numerous ads than usual.
Popcorn Time is another best alternative to the Terrarium TV application. It is the best streaming application that works for a long time. This app makes use of the torrent protocol that streams your IP address in a public mode. At the time of downloading or streaming the content through this app, you can share it with others. The users need to make sure that their VPN is connected with the app prior to launching the app. Otherwise, you need to confront a jeopardy of getting a terrifying letter from your internet service provider.
Feasibility to download your preferred content through the exclusive download button.
Showbox is another best alternative to the Terrarium TV application. It is available for all the users absolutely for free of cost. This app has been in the market for a long time. People prefer this app as it renders high-quality links for streaming the content. For the Fire TV / Stick users, there is a possibility to install the Mouse Toggle that delivers a friendly watching experience to the users.
Links help the users to play the content without any buffering issue.
Ability to download the latest episodes of your desired shows.
TeaTV is another best streaming application which is available completely for free of charge. This app offers a simple user interface and now it has changed it to the remote control-friendly interface. The TeaTV app works perfectly with the Fire TV devices alongside the Android TV Boxes.
Kodi is one of the best media players available on the web. It is the leading rival to the Terrarium TV app. Kodi app doesn't shut down abruptly like other apps. This is an open-source application that works perfectly on different devices. You can find millions of videos on this app that include movies, live TV, sports, TV shows and more. You can easily install Kodi on FireStick or other supported devices and stream your favorite movies and TV shows.
Here ends the list of the best Terrarium TV app alternatives. We presume that this compilation of the best alternatives has helped you to pick the right app for streaming unlimited movies, TV shows and more. For more doubts and queries, you can simply drop them in the comments section below.


ETLTD is an ISO 9001 registered UK's leading independent stockist of exotic metals - Titanium, Tantalum, Zirconium, Niobium, Molybdenum & Nickel Alloys .
The Morabisi Lithium & Tantalum Project is located within the mineral-rich greenstone belt of Central Guyana approximately 150km SW of Georgetown.
TITAN Metal Fabricators designs and fabricates highly corrosion-resistant process equipment for any industry that has corrosion problems.
What We Do We trade strategic metals like Titanium, Tungsten, Molybdenum, Tantalum, Niobium, Rare Earth, Nickel and Cobalt as well as stainless steel.
TITAN anode baskets are built to the highest standards in the industry, and are backed by a five-year warranty on workmanship.
APA™ produces premium quality spherical powders from titanium and other reactive or high melting point alloys such as nickel superalloys and niobium.
In no industry is precision more critical than in the medical device industry, where projects often involve unique requirements and challenges.
The team at Periodic Videos has created a TED-Ed Lesson for every element of the periodic table.
OSSEOsource An independent site dedicated to providing dentists, and other professionals with free and current dental implant related information.
Boron's properties, discovery, videos, images, states, energies, appearance and characteristics.


text:
Traits Of A Good Conversationalist
How Do Virtual Call Centers Work?
Secrets You Should Know Before Getting Into E-Commerce
Smart DNS Services Eating Into The VPN Market
Comics On Broadway: X-Men The Musical & Other Theater Adaptations
Jim Vacey 0 6 years ago
It has just been announced that 20th Century Fox has joined forces with Tony-winning producer Kevin McCollum ("Rent"), film producer John Davis ("Predator") and Crossroads Media's Tom McGrath to turn the studio's films into staged productions on the Great White Way. Such films would include, X-Men, Rise of the Planet of the Apes and Avatar. Is an adaptation of these film series really necessary?
According to an interview with the LA Times, 20th Century Fox Chairman and chief executive Jim Gianopulos said, "For years we have been eager to expand our entertainment expertise to the world of live stage, but we wanted to do it right and most importantly, with the right people."
Gianopulos seems confident that these film adaptations will bring tremendous success to the studio stating, "We have been fortunate to have found great partners in Kevin, John and Tom to help to transform great Fox properties into exciting live stage entertainment for audiences everywhere."
With such adaptations as Spider-Man: Turn Off the Dark, perhaps Fox is on the right track. Maybe actor Hugh Jackman, who has played the character Wolverine in 5 different Marvel franchise films, performed on Broadway numerous times and portrayed Jean Valjean in the film version of Les Miserable, could reprise his Adamantium clad Canadian hero role on the stage? For all we know, we'll see Jackman belting out lyrics written by Elton John as he takes down Magneto after a villainous dance number.
And what of Planet of the Apes? Charlton Heston has got to be screaming at these people from up above, "DAMN YOU! DAMN YOU ALL TO HELL!" One can never tell though. But is it necessary to adapt from the comic world to the theater world? We have so many films being made of our favorite caped heroes and mutant saviors that it might seem worthless to adapt such characters to the stage. What value is there to the fan? Do we really want to see a Hulk choreographed dance number or a sonnet sung by Superman? Would you go see X-Men The Musical?
Batman has a live show in the UK, with his villains and Boy Wonder sidekick fighting in front of our eyes like a Disney Theme Park performance. This is a straight from the comic live performance, not a musical or dance number like the Batusi. While it isn't Broadway, I am sure most nerds will accept a live performance of crime fighting and special effects rather than a musical number about Mutant Registration. I for one would rather my heroes venture no further than the movie screen.
Would You Go See X-Men The Musical?
Image Credits: [Freaking News] [Glove and Boots]
Social Media Quick Wins For New Year's Eve
Why We Need To Make Our World Food Supply More Sustainable


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The Heroes' Square in Budapest is one of the town's landmarks and a secured place in every guidebook about Budapest one which you can often even find it on the cover. All the tourists, expats, business travelers and also locals are thrilled each time they see this spot with the Millennium Monument, the city park next to it, the museums and all the beauty around the Heroes' Square. Budapest is really full of historical sights and beautiful buildings but the Heroes' Square is another dimension and it cannot be left out to not take a picture of yourself in front of it. Best shot guarantee is at night when all is illuminated. Located at the end of the beautiful Andrássy út it faces downtown Budapest and the nice living area around.
The Heroes' Square and its surrounding
What many people call the Heroes' Square is actually just the square itself but on and of course around it are wonderful sights and places to go to. On the square itself is the famous Millennium Monument with kings, leaders and other important persons from Hungary lined up left and right. To the left when facing the Heroes' Square you can find the Museum of Fine Arts and to the right the Palace of Art. Behind Heroes' Square there is the beautiful Gothic Vajdahunyad Castle including the museum of agriculture. But also around the square you can find places which are famous in Budapest such as the restaurant Gundel, the Budapest Zoo, the amusement park, the city park, the famous Széchenyi Thermal Bath and a giant sand clock which is interesting to see as well.
Heroes' Square Budapest Images
The Millennium Monument
As mentioned above the Millennium Monument lines up 14 leaders, kings and other important persons of Hungary even though it hasn't always been like this. During the Habsburg dynasty when Hungary was part of the Austrian empire five places where reserved for Austrian rulers but after World War 2 when the monument was destroyed they have been replaced with Hungarian statues. The Millennium Monument is the symbol of Heroes' Square and one of the most popular motives for tourists in Budapest. Without going into detail these are the 14 statues lining up on the Millennium Monument:
The 7 statues on the left side:
Stephen I of Hungary
Ladislaus I of Hungary
Coloman of Hungary
Andrew II of Hungary
Béla IV of Hungary
Charles I of Hungary
Louis I of Hungary
The 7 Statues on the right side:
John Hunyadi
István Bocskay
Gabriel Bethlen
Imre Thököly
Francis II Rákóczi
Tours on which you will see Heroes' Square in Budapest
Almost all tours give you the opportunity to have a look at the Heroes' Square in Budapest because it is one of the main monuments in the city, one of the most spectacular and the area offers tons of other possibilities around. Have a look on which tours will bring you to the Heroes' Square.
Hop On Hop Off Bus Tour
Half Day Sightseeing Tour
Budapest City Walking Tour
Budapest Bike Tour
Budapest Segway Tour
Other sights around Heroes' Square
The area around Heroes' Square in Budapest is full of interesting buildings and offer a lot of possibilities. For your program with kids in Budapest it could be very interesting to visit the zoo, circus or the amusement park. In case you are up to art and culture you have choices as well, but also for relaxing and eating there are several possibilities. Perfect for a full day out.
Vajdahunyad Castle
Museum of Agriculture
Budapest Zoo
Budapest Circus
Budapest Amusement park
City Park (Városliget)
Széchenyi Thermal Bath
Andrássy út
Palace of Art
Time Wheel (Időkerek)
Heroes' Square on the Budapest map
Fischerbastei Budapest
Ungarisches Parlament Budapest
Markthalle Budapest
Dear sir and Madam,
This is Faye, from imagetrans.We have a group on 5th,Sep.2014.
I want to know the ticket price of Hero's Square and Ctiy Park.
BudapestAgent
Hi Faye, both attractions are free of charge!


As Americans prepare to celebrate 239 years of freedom, there is perhaps no piece of history more symbolic or iconic than the American flag. With thirteen stripes—representing the thirteen original colonies—and 50 stars, one for each state, it's a symbol of solidarity that connects every man, woman, and child lucky enough to call the United States home. We think it looks as beautiful as ever flying proudly over the Little Red River.


WOULDN'T YOU RATHER BE OUT HERE?
And now what do we do? Sit around alone at home with a keyboard and surf around looking for cheap laughs and a triple-X site somewhere that isn't completely exploitative and boring.
...What's the use of the Web? It's a world-wide-waste of time. You could have just installed your web-browser last week and by now already all the sites will look the same. How many little tricks can we perform with HTML and VRML and Java before we realize we're bored beyond human endurance? Haven't we all got better things we could be doing elsewhere? What the hell has happened to our humanity?
...But the web-site is already paid for, dammit, so I may as well put this up anyway. Sure, it'll still waste your time, but at least now I can go to the park.
Welcome to Flying Moose of Nargothrond! Nice to know you've got nothing better to do with your time than we do. Perhaps in time we can all go out and play Frisbee or have a picnic or some other fun thing like that. Something human. Anything to get away from this accursed monitor.
Most of you are probably here seeking the Tolkien Sarcasm Page: a small but dense collection of strange documents, fun activities and crackpot theories inspired by the works of J.R.R. Tolkien. If you haven't read Lord of the Rings or The Silmarillion, doubtless it will make no sense at all... but you might just enjoy it anyway.
Some say truth is stranger than fiction. Others have read my fiction, which is even stranger. Which genre do you favor? Have a look at the two and see which one strikes you as more peculiar.
Most people think of "show business" as a world of bright lights and glamour. Not everyone associates it with moving big heavy objects. When you're a stagehand, though, you get a new point of view on the magic of theatre.
Which cartoon do you prefer: Rocky and Bullwinkle, or He-Man and the Masters of the Universe? Do you prefer the silly, or the serious? Myself, I think both are necessary for a good life.
If you've read all this and want to know what sort of deranged gypsy would create Flying Moose of Nargothrond, I've included some information about the webmaster to help you answer the question. But wouldn't taking a walk be more worthwhile?
This page proudly listed in Bartlett's Guide to Lice-Free Web Pages.


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NHL on NBCSN: Can Flyers handle Lightning's overwhelming attack?
By Ryan DadounFeb 5, 2013, 7:57 AM EDT
NBCSN's ongoing coverage of the 2013 campaign will continue tonight when the Philadelphia Flyers host the Tampa Bay Lightning at the Wells Fargo Center at 7:30 p.m. ET.
Going into the season, the Philadelphia Flyers' and Tampa Bay Lightning's biggest question mark was their goaltending and defense. In the case of Philadelphia, that hasn't been the major issue so far while the jury is still out on Tampa Bay Lightning netminder Anders Lindback.
And yet, it's the Lightning that lead their division while the Flyers sit near the bottom of the Eastern Conference standings.
The Tampa Bay Lightning have overwhelmed opponents this season between the two-time Rocket Richard Trophy winner Steven Stamkos, well established elite forwards Martin St. Louis and Vincent Lecavalier, and 23-year-old rookie sensation Cory Conacher. When it comes to their core of forwards this season, everyone on the Lightning has been either meeting or surpassing expectations.
Philadelphia saw that first hand in its 5-1 loss to the Lightning on Jan. 27.
They weren't able to match them blow-for-blow and a general lack of offense has been an ongoing problem for the Flyers this season. After recording 93 points last season, Claude Giroux has just six points in nine games and that still makes him one of the Flyers' top contributors. On the Lightning that'd put him in a tie for sixth place with former Flyers defenseman Matt Carle.
The Flyers managed to stop the bleeding on Saturday when they beat the Carolina Hurricanes, but they are still in a 3-6-0 hole. That represents just under 19% of the shortened season gone without much to show for it. They need to get on a winning streak, but the Lightning will not be an easy adversary.
Probable goaltenders: PHI – Ilya Bryzgalov (3-5-0, 2.40 GAA, .920 SV%) | TBL – Anders Lindback (2-1-0, 2.41 GAA, .919 SV%)
Top scorers: PHI – Matt Read (3-4-7, 9 GP) | TBL – Steven Stamkos (7-9-16, 8 GP)
Notable Injuries:
Philadelphia – Forwards: Wayne Simmonds (concussion), Scott Hartnell (foot) Defensemen: Marc-Andre Bourdon (concussion), Andrej Meszaros (shoulder), Chris Pronger (concussion)
Tampa Bay – Defensemen: Brendan Mikkelson (upper body), Mattias Ohlund (knee)
Tags: Anders Lindback, Andrej Meszaros, Brendan Mikkelson, Chris Pronger, Claude Giroux, Cory Conacher, Ilya Bryzgalov, Marc-Andre Bourdon, Martin St. Louis, Matt Carle, Matt Read, Mattias Ohlund, Philadelphia Flyers, Scott Hartnell, Steven Stamkos, Tampa Bay Lightning, Vincent Lecavalier, Wayne Simmonds


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Monday 3/25/2019: Sneak Peek at the Week; Mercury Turns Direct
March 24, 2019 /in The Forecast
Happy last week of March!
The Scorpio Moon goes void at 10:24 PM ET on SUNDAY (3/24). Chill until 2:04 AM ET on MONDAY (3/25), when the Moon shifts gears into Sagittarius.
Thus the start of the work week is driven by a need to push boundaries of (good taste and civil discourse ?) with its righteous opinions. I wouldn't rush to any conclusions — not by a long shot– and not until April 17th. Why? Because we are still in the rosy fog of yesterday's meet-up between RETROGRADE Mercury and Neptune in "if I believe it, it must be true" Pisces. And right now, Mercury is — from our perspective on Spaceship Earth — slowing down and about to turn direct on THURSDAY at 9:59 AM ET. On April 2nd, Mercury meets up with Neptune for the third and final pass of the cycle. One can only imagine the wild fantasies that people will fall for on April Fools' Day.
Your mission is to use the Sag Moon to take a walk in the woods or take in a foreign film, as Sagittarius encourages us to experience what's outside our usual comfort zones as if it were a marvelous adventure. If you are an artist, healer, charitable type or scam artist, the sky's the limit. The rest of the week goes like this:
TUESDAY — notably bewildering communication in the AM ET, as the high-flying Sag Moon squares wiggy Neptune and Mercury. At 3:43 PM ET, Venus leaves "I love you, but don't take it personally" Aquarius and enters "I totally feel your pain" Pisces. Congrats to all Pisces, who will be entering a period of boosted popularity until April 20th. Moon goes void on an exuberant meet-up with Jupiter at 10:37 PM ET. Ain't life grand? Will we have a winner in the big fat lottery tonight?
WEDNESDAY — Moon enters Capricorn at 10:07 AM ET, ending a 12-hour chill period suggested by Tuesday night's Moon void. Hopefully you did not get your knickers into a twist about whatever crisis, twist or flake cropped up. Seriously, it's OK if your schedules collapse during a Moon void. Chill! However, if your Moon void experience happens to involve a Lyft driver who runs through crosswalks and red lights, feel free to delete that app from your smart phone, especially if Lyft refuses to refund the fare, even though you got out of the car before arriving at your destination. There are plenty of other ways to travel, especially in New York.
Once the Moon enters Capricorn, the day is driven by a need to Get Things Done, especially as it pertains to business. To this need I would add the advisory of Mercury being at a dead stop, tempering expectations. Meanwhile, the lunch hour ET is brought to you by a cooperative pattern between Venus and Uranus, exact at 12:44 PM ET, facilitating alignments among diverse factions for the sake of the greater good. Watch for news involving gender benders, tech innovation applied to matters of money, art and women. It's an apt set-up for the first "all-female spacewalk" planned for Friday.
THURSDAY — the Third Quarter Moon happens at 12:10 AM ET. Whatever illumination was received via last week's Full Moon, here's a chance to work out a few more kinks. Take it slow today, proactive Capricorn Moon be darned. Evening cocktails on the East Coast could be dreamy, suggested by harmonious connections between the Moon, Mercury and Neptune. Cheers.
FRIDAY — is serious, suggested by the Moon's meet up with stern Saturn at 1 AM ET, followed by its weekly clash with Pluto at 7:35 AM ET. We see the potential for an early AM power play or emotional catharsis. Keep calm and carry on; Moon goes void at 8:05 PM ET for just under two hours, entering friendly Aquarius at 9:46 PM ET. Hang with your besties through SUNDAY and pass the popcorn. Anyone born with a planet or angle at the very end of Taurus, Leo, Aquarius & Scorpio, not to mention the very beginning of Gemini, Virgo, Sagittarius and Pisces may be feeling a wee bit provocative, as Mars (action & assertion) wraps up its plodding journey through Taurus and enters Gemini on SUNDAY at 2:12 AM ET. "Anyone" includes You-Know-Who, along with Gemini U.S. Attorney General William Barr.
First, a heartwarming story of human kindness and the power of journalism to make good things happen. Last week, Nicholas Kristof introduced us to Tanitoluwa Adewumi, an 8-year-old chess prodigy from Nigeria, whose family has applied for asylum in New York. The family was homeless. This week, they are homeless no more — and you may be astonished to learn how they are planning to spend the $$$ raised on GoFundMe after the NYT published their story. It's like, wow, there really might be enough for everyone…
Here's a fun one about a 75 year old woman who knitted herself a suit out of plastic grocery bags. A revolution in fashion (Uranus in Taurus)? Meanwhile…
Neptune refers to oceans and floods; Mercury retrograde in Pisces suggests travel snafus. "Cruise ship stranded off Norway reaches shore after harrowing rescue effort." Water woes are likely to continue to make news this year, as Jupiter (expansion) continues to be in a square to Neptune. The "bomb cyclone" that walloped the Midwest on the 13th happened on a square between Jupiter and the Pisces Sun, with an energetic trine among Mars, Saturn and Pluto. The last bomb cyclone that made news happened in January 2018, under patterns also suggesting an abundant energetic flow. In the U.S., the effect of the floods on farming has been shocking and disruptive, with some comparing the devastation to Dust Bowl conditions in the early 30s. That's the last time Uranus (disruption) was in Taurus (earth, agriculture). In Africa, hundreds were killed when Cyclone Idai tore through Mozambique, Zimbabwe and Malawi.
It's interesting that this Mercury retrograde occurred with Mercury conjunct Scheat, a fixed star associated with shipwrecks. We've had more than one notable shipwreck revealed this month:
"Nile shipwreck discovery proves Herodotus was right — after 2469 years."
"The Epic Hunt for a Lost WWII Aircraft Carrier" (the U.S.S. Wasp)
Here's a technological disruption of the retail/food production experience (Uranus refers to technology): "Why Self Check-Out Always Has and Will Be the Worst." And this: "Human Contact is now a Luxury Good."
In other news, given the outline of planetary patterns posted in the last two forecasts, we should not be surprised that Robert Mueller delivered his eagerly-awaited report on Friday. It receipt was announced at 4:35 PM ET, and that chart set in Washington D.C. is just one more jaw-dropping "coincidence," except to those who do not believe in coincidence. The angles of the horoscope — the Ascendant and Midheaven — are the same as Trump's. And Mars, the energy of an attack or an assertion — is conjunct his Midheaven. Astrology is amazing. Oh — and the report was delivered during a void of course Moon, suggesting a potential "much ado about nothing" — but — but — BUT — not to jump to conclusions.
What will happen now? Well, we didn't expect anything to happen yesterday (read the last forecast), but just moments ago, the NYT reported: "Mueller Finds No Trump-Russia Conspiracy but Stops Short of Exonerating Trump on Obstruction of Justice." (according to a letter to Congress from Attorney General William Barr). Right. And under a Mercury-Neptune conjunction in Pisces, we are advised to take this with a big grain of salt. This is how we see the pressure of transiting Pluto on Trump's Saturn about to back off, as Pluto turns retrograde next month — noted in prior posts.
Meanwhile, across the pond, the dreaded Brexit — scheduled for March 29th — has been delayed. I'm not surprised, as when I looked at patterns in Theresa May's horoscope back in January, March 29th looked like a day of frustrating blocks, with transiting Mars opposing her natal Saturn at 29 Scorpio and squaring her natal Pluto at 29 Leo. Not only that, but in the horoscope for the UK, we see echoes of frustrating blocks with transiting Mars squaring the UK's Saturn and transiting Saturn exactly opposing the UK's Cancer (!) Moon. Millions have signed a petition calling for a second referendum on whether the UK should leave the EU, and over a million protesters marched in the streets this weekend. It's hard to see what may happen, although there is a suggestion of a new cycle of development starting on May 5th, preceded by an expansive idea about the UK's ego expression. If only it did not have Mercury (how it needs to think) in sloppy Sagittarius, squared all year by foggy Neptune. Whether the UK stays in the EU or not, the country is clearly facing a major transformation – and we'll see what it is by the end of September. Meanwhile, here is John Oliver to explain the whole Brexit hot mess to you.
In other news, the NYT salutes the second meet-up of Mercury with intuitive Neptune with a positive piece about psychics, countering the damning one on John Oliver's show earlier this month. The NYT piece is about how some psychics are now serving as wellness coaches, working with clients on a more regular basis than checking in once or twice in a lifetime. As an astrologer, I also have clients who check in every month or so — and if you're curious to know more about how that is helpful, here's how to contact me.
Ooh! Almost forgot to share that I had another fun chat with the lovely and talented Cynthia Rose on her OmTimes radio show, "Standing in the Sunlight." We talked about this Mercury retrograde, Uranus in Taurus and more — check it out here!! And yes, I really will be in Denver the week of April 21st, so if you live in that neck of the woods and would like to schedule an in-person consultation, do let me know.
Thank you for reading this forecast — and for sharing it with the rest of the Free World. I love referrals!
Tags: brexit astrology march 2019, cynthia rose maccaw omtimes radio standing in the sunlight, elisabeth grace radio inteview, mars enters gemini march 2019, mercury conjunct neptune rx in pisces march april 2019, mercury conjunct scheat 2019 shipwrecks, mercury direct march 2019, mueller report astrology 2019, mueller report received horoscope march 2019, theresa may horoscope march 2019, uk horoscope 2019, uranus in taurus headlines, venus enters pisces march 2019, venus sextile uranus march 2019, william barr horoscope march 2019
https://elisabethgrace.com/wp-content/uploads/2019/11/logogold.png 0 0 Elisabeth Grace https://elisabethgrace.com/wp-content/uploads/2019/11/logogold.png Elisabeth Grace2019-03-24 22:36:002019-03-25 01:11:10Monday 3/25/2019: Sneak Peek at the Week; Mercury Turns Direct
Friday 3/29/2019 & the Weekend: Mercury Direct; More Wiggy Neptune
Friday 3/22/2019 & the Weekend: When Mercury Meets Neptune; News &...Chiron in Aries: Chatting with Chris Flisher on "Turning of the Wheel...