text:
Home >> New International Encyclopedia, Volume 14 >> Murcia_2 to National Hymns >> Natal
colony, coast, miles, series and feet
NATAL, na-till'. A colony of Great Britain on the southeast coast of Africa, bounded by the Transvaal Colony, Portuguese East Africa, the Indian Ocean. Cape Colony, Basutoland, and the Orange River Colony (Map: Transvaal Colony, G 8). Its area, including Zululand and the portion of Transvaal annexed in 1902. is 31,307 square miles.
ToroonAcur. Natal occupies a part of the seaward slope of the great South African plateau, which falls in a series of terraced escarpments running parallel with the coast around the southern cnd of the continent from the mouth of the Orange on the west to that of the Limpopo on the east. The ranges culminate in the Dra kensberg (q.v.), which forms the natural bound ary of the great inland plateau. The average height of the Drakensherg is 9000 feet, and its highest paint in Natal, the Montagne aux Sources, has an altitude of 11,155 feet. Below the last ridge of the escarpment is a low coastal plain which IA widens northward, where it contains n series of large, shallow lagoons. of which the largest is Lake Saint Lucia. 55 miles long and 10 miles wide. Natal is watered by numerous pet•ne rivers of great volume, but, owing to the enormous fall of 8000 to 9000 feet in less than 30u miles. they are all violent mountain torrents falling in a series of cataracts to the sea. The largest is the Tugela.
CiA0 ATE. The warm Alozambique eurrent flowing along the southeast coast of Africa gives off considerable amounts of moisture. which is blown up the mountain slopes, giving the whole of Natal a sifflieient rainfall. The annual precip itation 11 long the coast is about 44 inches, while in the elevated interior it is heavier.
In regard to tetnperatore. Natal presents a series of elimatio zones, from the subtropical coastal region with a mean temperature of 68° to the frigid highland region. Thp former, however, is tempered by ('null southeast storms, and the latter by the hot winds frmn the interior.
Vi.oicA. The th»-a is charaeterized in general by richness and variety. in the eonsguh region we find the tropical enpliorbias, bamboo, eotton, in digo, sugar-cane, coffee, fig, and cocoanut in the middle zone the common European cereals, fruits, and vegetables flourish, while higher up are good pasturedands.
l'ArNA. Nearly all the large wild animals which formerly overran the country han•e disap peared. Snakes :n•e still found near the coast, including the python, the putt-adder, and the venomous cobra.
There are extensive coal meas ures, 'specially around the headstreams of the Tugela, the output being considerable. Iron ore abounds in inany localities, and valuable deposits of argentiferous lead and copper ores, as well as gold, have been found.
Ac ItIMMT 'RE. The interior of the colony is well adapted for agricultural and pastoral pur poses. The total area under cultivation in 1900 was over 600,000 acres. The principal cereal is corn, which constitutes the staple food of the natives. Tea is extensively cultivated, the annual crop exceeding 1,000,000 pounds. Sugar is also increasing in importance, and tropical fruits are cultivated with success. The live stock of the colony consisted in 1900 of 54,485 horses, 349,607 horned cattle, and 586,489 sheep.


"Thumbprint" Egg Puffs – Spice Beast Inc.
This is a Low Carb/Keto Friendly Masterpiece, these whipped egg white puffs are light and fluffy and 100% grain free. These bad boys can be seasoned with a ton of different herbs and spices, mixed with different hard cheeses and meats and generous sprinklings of pepper, salt and fresh herbs. Quick and easy and delicious.
1. Preheat oven to 450 degrees. Line a cookie sheet with a silicone baking mat (or parchment paper) and lightly spray with nonstick cooking spray.
2. Separate the egg whites and yolks.
4. Gently fold the Parmesan cheese and Master Blend into the egg whites using a spatula.
5. Spoon the egg white mixture on to the prepared baking sheet into 6 mounds.
6. Using the back side of a large tablespoon, gently press down the centers to form the "thumbprint" for the egg yolks. ** Bake in the oven until lightly golden brown, about 3 minutes.
7. Remove the Puffs from the oven and gently slide one yolk into the center of each. Season with salt and pepper to taste, or better yet, give them a pinch of Spice Beast Beast Prep Pro to make them BEASTLY.


actually more like 4.9% taking into account other climate effects. see link ].
to the two-day gathering in Geneva.
Association (IATA), backed by the aerospace industry and airports, have set targets for cuts in carbon emissions.
growth thereafter and a 50% cut in carbon emissions by 2050 compared to 1990 levels.
and air traffic control and improvements in infrastructure, as well as the ongoing development of biofuels. [Worrying – see below].
to stimulate the nascent biofuels industry.
a cost of 1.3 trillion dollars to meet the 2020 target.
"What we're seing emerge is… a fragmented approach," he complained.
there is no question of the cosseted aviation industry doing its own dirty work.
Posted: Tuesday, September 21st, 2010. Filed in Biofuels News.


text:
FaithFeaturesOctober 2, 2017 issue
Sex abuse happens across denominations. Here's how one Protestant minister is helping people heal
Kaya OakesSeptember 20, 2017
iStock image
A young girl sits in her room as the sounds of physical violence echo down the hall. Her father regularly erupts, a volcano whose rage is fed by the notion that he is the head of a "good Christian family" and that his wife and children must submit to his will. The girl also knows that their church pastor is a pedophile who preys on her sister, but her church has turned inward to protect the pastor instead of reaching out to help her sister. The girl is terrified for her mother, her sister, herself. So she prays, and this offers her peace in the midst of the violence. That peace will sustain her for years to come.
This snapshot from the tumultuous childhood of the Rev. Carol Howard Merritt often leads people to question why she entered ordained ministry. The Southern Baptist Church of her childhood colluded in the violence that surrounded her growing up. In her book Healing Spiritual Wounds, she writes that religion was "complicit in the violence" of her home and church, but she still found hope. Misguided interpretations of Christian teaching, she writes, were "part of the problem," but the teachings of Christ were also her "cure, solace, and center." Over time, she came to understand that abusive patterns in religion "did not really represent God," and after attending Moody Bible Institute, she left the Southern Baptist Church to join the Presbyterian Church (U.S.A.), where she was ordained and where she began a ministry that focuses on the wounds that can be caused by organized religion and on the spiritual healing that must follow.
For Catholics, the topic of abuse remains a painful one. The recent charges of "sexual offenses" faced by Cardinal George Pell have once again stirred up the debate about the church's failure to rectify its abusive history, which has caused harm not only to the people abused and their families but to the church as a whole and has resulted in the attrition of many Catholics. A survey by the Public Religion Research Institute in 2015 revealed that half of former Catholics point to the abuse crisis as a primary reason they left the church. Informal conversations with still practicing Catholics often reveal unresolved feelings of betrayal and anger about the abuse crisis. More significantly, abuse has also left a trail of traumatized victims, many of whom are still suffering from physical, psychological and spiritual damage. Spiritual damage, which often means damage to a person's religious faith or relationship with God, is probably the least discussed and least well understood of these issues, but as Rev. Merritt points out, it can have dramatic effects, especially on deeply religious victims like herself. Yet this damage to one's faith also offers a unique opportunity for healing.
Abuse cases are not restricted to the Catholic Church.
Abuse cases, however, are not restricted to the Catholic Church, and the wounds left by abuse are not uniquely Catholic. Recent accounts of abuse in the Anglican Church and in fundamentalist and evangelical churches reinforce the notion that abuse is often tied up in power structures that marginalize, shame and doubt the testimonies of victims. The wounds of abuse are complex and can indeed push people away from church, if not away from religion altogether. But understanding the spiritual dimensions of abuse entails not only understanding how institutions collude in and cover up abuse, but how individuals might recover from it and still maintain a relationship with God. This places Rev. Merritt in a unique position both as a former victim and as a pastor to the abused.
The Pain of Spiritual Wounds
Rev. Merritt explained in an interview that spiritual abuse is typically "different from physical or psychological abuse. It usually happens when a person isn't able to love or be loved by God." It is not that God is unwilling to love an individual, but rather that an individual feels incapable of accepting that love. Sometimes that can be an after effect or side effect of physical abuse, but at other times it occurs when a misunderstanding of Scripture or theology creates isolation or suffering. In many cases, spiritual abuse is rooted in a misunderstanding of God as "vengeful, angry or judgmental." Spiritual abuse can also come from authoritarian churches in which the emphasis is on sin and depravity, which produces the feeling of not being able to love oneself or one's neighbor.
Rev. Merritt explains that churches that teach the notion that God is vengeful can be damaging to people in the pews. "What happens when we have been taught to focus on our depravity," for example, by a relentless emphasis on our personal sinfulness, "so that we forget our own goodness? And what happens when we have been taught to judge our neighbors rather than love them? We can often end up with beliefs that damage us and keep us from abundant life."
Nearly 100 sex abuse suits against Catholic priests rock the island of Guam
Haidee V Eugenio, Steve Limtiaco & Dana M Williams - Religion News Service
'Spotlight' revisits the investigation of sexual abuse.
Maurice Timothy Reidy
In her book, Rev. Merritt uses a pastoral approach to talk about individuals she has encountered who have suffered from spiritual abuse. Sometimes this will take the form of spiritual direction with a victim, but at other times it is simply a parishioner coming to her for conversation and advice. She has served as a pastor for two decades, so this approach of focusing on her flock is natural, but her ministry also extends to writing a column for The Christian Century as well as writing books, speaking, running conferences and workshops and podcasting.
She often leads workshops for pastors and spiritual directors (many of whom, she says, suffer from spiritual wounds themselves), helping them to understand "how they can connect with a more life-giving theology." These workshop sessions often open with a problem or story, analyzing the thinking behind the problem, imagining a more life-giving theology rooted in the Christian tradition versus one that teaches people that God was behind what wounded them, and practicing disciplines that embody healing, including prayer, writing and conversation. Each chapter in Healing Spiritual Wounds follows this same strategy.
The aftermath experience of many victims "happens internally," she said in an interview, so telling the stories of people she has pastored has helped her to frame the experience of spiritual abuse "to think about it more practically." As she writes in the book, the more she worked with abuse victims, the more she saw "patterns in the ways we found healing," which helped her to realize "God was calling me to help people to separate religious wounds from their positive experiences with God and to restore the latter."
Complicating the notion of healing or recovery from abuse is the notion that abuse can occur both on an individual and an institutional level. Rev. Merritt experienced this personally from her abusive father and through her sister's experience of an abusive pastor. In the case of the pastor, she told me in an interview that "the covering up was a whole other realm of hurt." Some of the process toward healing she describes is "understanding the urge to protect the organization because it serves a higher good." However, that protective urge often arises because of fear that the abused person "might destroy the institution." And, Rev. Merritt says, covering up abuse "goes against how we should be as Christians" because of the value of confession and reconciliation and our commitment to them.
Structures of Sin
According to Kathryn Joyce, who has written about fundamentalist and evangelical Christian churches for many years and recently wrote about large-scale cover-ups of abuse in evangelical missionary communities for The New Republic, hiding abuse is often tied into notions of authoritarianism. In churches "where there's a heavy emphasis on obedience" and "unquestioning respect toward leaders," there is a pattern of "subsuming the interests of the individual to protect the mission," she wrote.
But the coverup of abuse in some churches is also complicated by patriarchal structures in which women and children in particular have little agency. According to Ms. Joyce, in communities like Quiverfull, the extreme focus on female modesty as a source of temptation to men results in situations like that of a young girl she encountered who was being abused by an older man, "but people were talking about whether or not she was boy crazy and had brought that on."
Sarah Jones, who grew up in a fundamentalist, homeschooling family and has written about her experiences of abuse at the Baptist-run Cedarville College, says this notion of women as tempters was taught to her from a young age: "You are told God designed you to be submissive, and that your body is a stumbling block to men. These doctrines are not particularly conducive to creating a culture that takes sexual abuse seriously. They instead encourage shame and silence."
The Rev. Merritt explained in our conversation that this second-guessing of abuse victims is related to the concept of gaslighting, which occurs when a victim is told that what she or he is experiencing is all in the imagination. "One way in which the church powerfully protects itself," she says, "is by diminishing testimony of victims." Examples of this might include telling the person "they must have misunderstood" the abuse, questioning their story or telling them in subtle ways that they are lying. All of these actions serve to protect the institution, but at the expense of the victims. Rev. Merritt explains that this becomes spiritual abuse because the church itself can be so closely associated with God that "the person is beginning to believe that God doesn't believe them," and ultimately, the victims may come to see themselves and their lived experience as untrustworthy. Our image of God is often based on God's role as "protector and provider, which is sound theology," Rev. Merritt said, but when abuse occurs, "something breaks down" in the victim's understanding of God.
Abuse can also be magnified by sexism, which can be built into church structures, Rev. Merritt said. In her book, she writes that to call a church patriarchal does not specifically blame men; rather it is a term that can be applied to any system that promotes unearned advantages that are available only to men. When this extends to a church's theology, it makes women and children more vulnerable to spiritual abuse. Patriarchal theology, which is theology that promotes these unearned advantages, can result in women feeling that "their understanding of doctrine can't be trusted or they have to submit to male authority," which can lead to a crisis of women questioning their own "internal authority."
In families that rely on literal interpretation of Scripture, abuse by a husband, father or male pastor is often brushed off as part of a Biblical understanding that the father, even if he is abusive, is always the head of the family and his behavior cannot be questioned. Kathryn Joyce adds that spiritual abuse can have profoundly alienating effects on women and children brought up in very strict religious environments. She cites the work of Boz Tchividjian, the grandson of the evangelical superstar Billy Graham, who began his career as a legal prosecutor working on sex abuses cases and now runs GRACE, an organization that works with abuse victims in Protestant and evangelical churches. Mr. Tchividjian says that abuse is most likely to occur in church settings where there is an unhealthy emphasis on obedience, which makes it less likely for victims to speak up.
Abuse can also be magnified by sexism, which can be built into church structures.
Ms. Joyce explains that for devout people, "having their faith perverted" by abuse "is extraordinarily painful and can take away one of the most important parts of their lives when they most need it." Organizations like GRACE often find that churches use their religious authority to "coerce victims and survivors" by telling them not to speak up because they will hurt the church or by convincing them that they have been complicit in the sin. Christians who work on this issue, she says, find this spiritual abuse one of the most harmful aspects of abusive patterns. And Sarah Jones adds that "fundamentalist churches often teach that psychology is a sinful, atheistic profession," and this becomes another obstacle to victims seeking help.
While examples of abuse are more common in fundamentalist and traditionalist churches with a dominant leader, they occur in other settings as well. In Boston, some of the Catholic priests who abused victims were known as forward-thinking, friendly, down-to-earth priests. And yet, what they had in common with these other abusers was the ability to take advantage of a deeply religious person's vulnerability. A clergy member who abuses always begins that abuse in a place of trust. And for the religious victim, the breaking of that trust often leads to the breaking of their faith.
Finding Freedom in Faith
Rev. Merritt said in our interview that the image of a God who suffers with us can play a role in helping people recover from a broken understanding of God after abuse. The image of a God who "suffers with us" can offer more consolation to the abused, because that parental God is present to our suffering. Devotions by women to Our Lady of Sorrows, for example, allow abused women to imagine a God who feels the same pain they do. This suffering God helps a victim of spiritual abuse to be "more resilient," because they now have a "suffering parent walking with us and suffering with us." Throughout her book, Rev. Merritt emphasizes that the pastoral approach to dealing with spiritual abuse must occur at both a community level and the individual level. Victims need to be heard, acknowledged and understood.
But at what point is a religious institution so broken by abuse that it can never be mended? In Healing Spiritual Wounds, Rev. Merritt tells the story of a gay man who confessed to her that he hated the church he grew up in, where he frequently heard sermons that preached against people who identified as gay or lesbian. This went on for years and caused his family to reject him when he came out. Yet the man told Rev. Merritt that until he made peace with Christianity, he would never feel peace. "Even though the church caused much of the suffering and violence in his soul," she writes, "he could not simply walk away from his beliefs."
The solution she proposed in our interview is one of "a lot of apologizing, listening and understanding." Christianity, she says, remains a "life-giving stream," and the Catholic Church has, in spite of being repeatedly broken by abuse, also brought "life and healing." We need to keep "acknowledging and confessing that toxicity" while understanding that healing from abuse is "intentional hard work and process." All churches can learn from a theology of suffering, feminist theology and "the chorus of voices from around the world" that represent the same marginalized parts of the church Pope Francis so often reminds Catholics to listen to. And who are more marginalized than victims of abuse?
Listening to the victims of abuse and understanding the structures and beliefs that make it possible is a painful and ongoing process in every Christian denomination, but any possible healing begins with an understanding of what Henri Nouwen wrote about the transformative moment of compassion in The Wounded Healer: "Who can take away suffering without entering it?" This is what Christ, of all people, understood.
More: Sexual Abuse / US Church
Kaya Oakes
Kaya Oakes teaches writing at the University of California, Berkeley, and is the author of The Nones Are Alright. She lives in her hometown of Oakland, Calif.
@kayaoakes
Megan Mercier
FYI - the phrasing between the 3rd to last paragraph and 2nd to last paragraph implies that the gay man had to do "a lot of apologizing, listening and understanding" rather than the church.
CAROL STANTON
"Abuse cases are not restricted to the Catholic Church." Of course this is true. The scope is a different matter. I appreciate Rev. Merritt's willingness to share her personal experience and valuable insights. I am afraid that those who choose to believe the Catholic Church's Abuse Scandal is created by liberals/media will use articles like this to diminish the incredibly wide spread and deeply structural abuse still thriving in various forms within the church. Best Practices aside, it is far from over.
Tim O'Leary
Carol - Large studies do not support your anti-Catholic claim. All the official sources I can find (organizations that actually deal with sex abuse, not just write about it) say there is no connection with a Church. Some other statistics from a US Gov source https://www.nsopw.gov/en-US/Education/FactsStatistics?AspxAutoDetectCookieSupport=1#prepetrators
62,939 cases of child sexual abuse were reported in 2012 (this is 9% of all child maltreatment). Less than a third are reported to authorities.
There was a 56% decline in physical abuse and a 62% decline in sexual abuse from 1992 to 2010. Despite some skepticism of reporting methods by various agencies, declines in child physical and sexual abuse since the 1990s, as reported to National Child Abuse and Neglect Data System (NCANDS), reflect a true decline in prevalence.
An estimated 60% of perpetrators of sexual abuse are known to the child but are not family members, e.g., family friends, babysitters, child care providers, neighbors. About 30% of perpetrators of child sexual abuse are family members. Only about 10% of perpetrators of child sexual abuse are strangers to the child. Not all perpetrators are adults—an estimated 23% of reported cases of child sexual abuse are perpetrated by individuals under the age of 18.
Psychology Today report on a 2005 study (NCANDS) that 79.4% of child abusers were parents (40% by their mothers acting alone!) "one of the primary reasons an abuser becomes abusive is because he or she was once abused" https://www.psychologytoday.com/blog/somatic-psychology/201105/who-are-the-perpetrators-child-abuse. Substance abuse is a factor in 70% cases.
Of course, when a priest or rabbi sexually abuses a child, it is understandable that that would be more shocking than a parent or public school teacher.
Crystal Watson
There is sexual abuse in other denominations, but it is much higher in the Catholic church, according to Professor Patrick Parkinson of the University of Sydney. Also a new study just out from the Center for Global Research at the Royal Melbourne Institute of Technology found that the mandatory celibacy of the Catholic church makes the sex abuse of children more probable.
Crystal - The Australian data seems incredible and does not fit with what the much larger sources in the USA find. For example, to quote an article the "National Center for Missing and Exploited Children President Ernie Allen said his organization has received more than 825,000 reports of child abuse and does not see any statistical indication the Catholic Church has a greater prevalence of cases than any other setting — after accounting for the size of the church, the largest Christian denomination in the U.S. and the world. http://www.missingkids.com/home
"There is a common denominator among those who abuse children," Allen said. "They seek out situations where they have easy access and cover. It should surprise nobody that an abuser is a teacher, coach, youth leader, pediatrician, minister, priest or rabbi."
When I add links here, the comment goes to moderation hell, so here's the title of the article by Patrick Parkinson, and a quote ...
"Child Sexual Abuse and the Churches: A Story of Moral Failure?" and it is at at ABC Religion & Ethics ...
"[R]ates of reported child sexual abuse by priests and religious in the Catholic Church are many times higher than for clergy and paid pastoral staff such as youth workers, in other denominations .... The figure for the number of victims in the Catholic Church was exactly 10 times that in the Anglican Church."
Parkinson is a law professor who was employed by the Catholic church in Australia who testified before the Royal Commission on sex abuse there.
Michael Seredick
The key point is spelled COVERUP. Of course, all professions and denominations have child abusers. I'm a retired teacher. Our faculty knew of a faculty abuser and contacted the police. That's not what happens in the Catholic Church on a world-wide scale. Upper level clergy believe saving church reputation is far more important than the safety of children. Get the facts correct - it is the COVERUP THAT IS THE GREATEST DISGRACE. Also, my teaching professionals do not preach the Gospel or practice celibacy. I expect more of the church of my baptism. They failed us. This COVERUP disgrace is on their hands.
Michael - I agree with 2 of your points. Whether from a fear of scandal or a naive faith in psychologists, medical recovery and mercy, several bishops acted negligently. Secondly, we should of course expect a higher standard from those who have given their lives for the Gospel. So, some certainly failed and failed badly. It is also understandable to want to focus on the sins of the One True Church, and be most aggrieved by their failures
But all the data show the problems of sex abuse occur in most large institutions and there is always an aspect of cover-up and institutional protection (less so today, thank God). The data is not hard to find if one takes a little time to research it. Major scandals have occurred in other Churches & Synagogues (this article, the Episcopal/Anglican, Lutheran scandals, the Mormon off-shoots, the Brooklyn Yeshiva case last year), in many academic institutions (the Penn State Sandusky crimes, and many schools, private and public, coaches and teachers), hospitals, the Boy Scouts, the US Olympic gymnastic team, political parties (the most notorious are in the UK Liberal Party - see Cyril Smith story, and the German Green party), the BBC & Jimmy Savile, and the notorious police inaction of a Muslim neighborhood in the UK (a fear of being labeled islamophobic resulted in the neglect). I could list many more institutions but you get the picture. The only way to determine if there is a statistical preponderance is not by news stories but by going to the data of actual sex abused and the convicted perpetrator. See the national Sex Offender Registries. None of these organizations find priests as common as other offenders (they are much less) and the same with the cover-ups.
Lisa Weber
With abuse and religion, it is helpful to recognize that God and the church are not the same. The teachings of Jesus are often different than the teachings of the Catholic Church. A person can still find solace in God and the teachings of Jesus even when the church causes pain.

redpajama_set_name: RedPajamaCommonCrawl


Here you can view our frequently asked questions and any guides related to the GBox and our any other products. For any specific questions, feel free to use the Contact Us page to ask us a question.
What are the basic requirements for the GBOX?
A minimum internet speed of 8 megabytes per second.
Willingness to learn a tiny bit.
There is a slight learning curve with all our GBox Products.
If you believe that this is worth saving almost $1200 on cable every year, we can personally help you get familiar with the GBOX.
What are the main differences between GBOX models?
The main difference with different GBOX models is speed of navigation. Better models have better processors. The specifications section of our products can give you the full overview between the different models.
The devices have different firmware and RAM and Flash memory.
How can I watch TV on my GBOX?
How can I watch sports on my GBOX?
How can I watch movies on my GBOX?
Just bought a new GBOX?


text:
What should every freshman at your school know before they start? (113) What's unique about your campus? (27) Describe the students at your school. (23) What do you consider the worst thing about your school? Why? (23) What do you brag about most when you tell your friends about your school? (19) What's the most frustrating thing about your school? (18) Describe your favorite campus traditions. (17) Here's your chance: Say anything about your college! (16) What's the one thing you wish someone had told you about freshman year? (16) What kind of person should not attend this school? (16) What kind of person should attend this school? (15) Is the stereotype of students at your school accurate? (1) What are the academics like at your school? (1) What are the most popular student activities/groups? (1) What is the stereotype of students at your school? (1) What is your overall opinion of this school? (1) What is the stereotype of students at your school? Is this stereotype accurate? (1)
« See more reviews of Troy University
Jamelle
Troy University offers a quick, simple, structured system which allows students to decide what times best fit their schedules as well as a variety of courses available online. Troy offers an assortment of sports, clubs, organizations, and opportunities for the vast majority to take part.
Troy University is a remarkably diverse, beautiful, compact, convenient, and well-designed campus with students who are involved, friendly, outgoing, and interesting; the professors are relatable, down-to-earth, and a pleasure under which to study.
Troy is the perfect sized school for someone who wants the college experience but doesn't want to feel lost in their school.
Cleshun
Troy University is a very-well, educated, friendly, school that guides your development and prepares you for life.
Troy University is very unique in the way that it gives its students a big university feel within a small town.
Dakkia
I think Troy University is considered a school of execellence where I have learned so much in just one year.
Troy University is a well-balanced, energetic place of learning full of variety and opportunity.
The smaller campus in Dothan was diverse and I felt less like a number and more like a person.


text:
Q: Debugging a string comparison part with Runtime error Numeric addresses for computers on the international network, 'Internet' has four parts, separated by periods, of the form   xxx.yyy.zzz.mmm    where  xxx ,  yyy ,  zzz , and  mmm  are positive integers. Locally, computers are usually known by a nickname as well.
Sample Data
IP address       Name
111.22.3.44      platte
555.66.7.88      wabash
111.22.5.66      green
0.0.0.0          none

A pair of computers are said to be in same locality when the first two components of the addresses are same. Given the details of some computers, design an algorithm and write a C program to display a list of messages identifying each pair of computers from the same locality. In the messages, the computers should be identified by their nicknames. In this example, the message to be displayed will be Machines platte and green are on the same local network.
#include<stdio.h>
#include<string.h>
void main()
{
    int n,p,i,j;
    char s[20][20],na[10][10];
    scanf("%d",&n);
    for(i=0;i < n;i++)
    {
        scanf("%s%s",s[i],na[i]);
        p=0;
        j=0;
        while(p!=2)
        {
            j++;
            if(s[i][j]=='.')
            p++;
        }
        s[i][j]='\0';
    }
    for(i=0;i < n-1;i++)
    for(j=i+1;j < n;j++)
    if(strcmp(s[i],s[j])==0)
    printf("Machines %s and %s are on the same local network",na[i],na[j]);
}

The code doesn't produce an output at all (runtime error) and I can't seem to figure out why.
EDIT : No compiler errors or warnings. Just execution gives me  blank output screen.

A: Your code produced the desired output on my machine.
It is probable that you are forgetting to enter 'n' the number of addresses to take as input or are providing less addresses than 'n'.

redpajama_set_name: RedPajamaStackExchange


Wiper Blades at #4428 Pro Oil, 646 Cathcart Blvd.
Wiper blades are the key part to ensuring that you can see safely during rain, snow, and sleet. Since, wiper blades are not used every day and are exposed to various weather conditions there is not a precise mileage or time interval in when to replace them. Ask yourself "How were my wiper blades working when it last rained". If you were not happy with your answer, allow your local Pro Oil located on 646 Cathcart Blvd., the opportunity to inspect and replace any needed wipers.


9 out of 10 based on 975 ratings. 2,150 user reviews.
Solar 130LC-V Daewoo Solar 130LC-V Crawler excavator Operation manual. Service manual. Spare parts catalog. Schematics. 2202017 Solar 140LC-V Daewoo Solar 140LC-V Crawler excavator Operation manual. Service manual. Spare parts catalog. Schematics. 2202018 Solar 150LC-7A Daewoo Solar 150LC-7A Crawler excavator Operation manual. Service manual.
DAEWOO DOOSAN SOLAR 140LC-V CRAWLER EXCAVATOR Workshop Service Repair Manual This is the COMPLETE factory Service Repair Manual for the DAEWOO DOOSAN SOLAR 140LC-V CRAWLER EXCAVATOR.
Search for Used and new Crawler Excavators Daewoo amongst 29 ads updated daily on MachineryZone, the leading european platform to buy and sell construction equipment. Doosan JCB See more. Sany Liebherr John Deere Daewoo SOLAR 220LC-V. 10.
This Doosan crawler excavator belongs to the smallest machine segment in the crawler excavators category. The Solar 140 LC-V's size is 2 x 7 x 2. The bucket capacity of Solar 140 LC-V is 0,5m³, which is above average for this type of machine. The Doosan Solar 140 LC-V has been equipped and sold with Aircondition.
Doosan Solar 140 LC V General grade (1 min - 5 max): 4. Crawler excavators 2007 5,434 h Denmark, Gjerlev J.
DOOSAN Excavators for Sale. Browse DOOSAN Equipment for Sale on EquipmentTrader. View our entire inventory of New Or Used Equipment and even a few new, non-current models. DOOSAN DAEWOO SOLAR 140 LC V . Request Purchase Price . Call for price. Get Financing . 4. 1. Make: DOOSAN DAEWOO . Model: SOLAR 140 LC V . Class: SALVAGE-DISMANTLED .
Doosan Crawler Excavators: A Tradition of Excellence. Most models feature a long carriage (LC) design that optimizes performance in heavy digging and lifting operations. Additional options include additional counterweight and boom and arm options, including a super long reach option on some models, so you can handle whatever the jobsite throws at you.


text:
MBPT Spotlight: Fox Off To Slow Start, But Still Offers Marketers Millennials At a Cost Lower Than Sports Telecasts
John Consoli
Fox is not off to a good start this season. Through the first five weeks, the network is down about 15% in viewers compared to the same period last season—averaging 4.9 million per night for its regularly scheduled live-plus-same-day programming. Its adult 18-49 demo rating is down a similar 15% to a 1.8. And those are the largest percentage declines compared to last season among the Big Five English-language broadcast networks.
In fact, Fox is the only one of those five broadcast networks that is down in every male and female age demo, according to Nielsen Media Research data.
However, there is one area of viewership where Fox is holding its own—millennial males, where new drama series Gotham and most of its Sunday "Fun Day" block is performing well in drawing that hard-to-reach demo.
Overall among males 12-34 (many researchers identify millennials as adults 15-34), Fox is averaging a 1.47 rating, compared to a 1.54 last season. However, in its Sunday block, which airs head-to-head with NBC's Sunday Night Football, it is averaging a 2.8 in the demo, and a 3.4 if you eliminate freshman scripted comedy Mulaney from the mix.
Fox's Sunday animation series have always performed well among the younger male demos, but this season the network decided to move second-year scripted comedy Brooklyn Nine-Nine into the block along with new series Mulaney. Overall, it continues to be a solid alternative for marketers who don't want to spend the bigger bucks it takes to buy ad time in NBC's SNF.
NBC's SNF is averaging a 7.7 rating in the male 12-34 demo, but a 30-second commercial in the game's telecast is running advertisers about $627,000, according to a recent Ad Age polling of media agency buyers. For that same total, a marketer could buy one 30-second spot in all four of Fox's 8 p.m.-10 p.m. Sunday block comedy shows—The Simpsons ($190,000), Brooklyn Nine-Nine (150,000), Family Guy ($160,000) and Mulaney ($127,000)—according to the Ad Age data.
Individually, Family Guy, which is averaging a 4.1 among males 12-34, is the most-watched broadcast primetime non-sports show in the demo. The Simpsons is next, averaging a 3.6. Brooklyn Nine-Nine is fourth, averaging a 2.5, while Mulaney is way down, averaging just a 0.95.
CBS sitcom The Big Bang Theory is the third-most-watched scripted show among males 12-34 with a 2.9 rating in the demo and Fox Monday drama Gotham is fifth, averaging a 2.1. Other popular series among the demo are ABC comedy Modern Family with a 2.0 rating, NBC's The Voice with a 1.9, The CW's new superhero series The Flash (1.7), CBS freshman drama Scorpion (1.6), and Fox's 7:30 p.m. Sunday animation series Bob's Burgers (1.5). ABC Sunday drama Once Upon a Time is also averaging a 1.5 in the demo, followed by NBC drama The Blacklist (1.4), ABC freshman comedy Black-ish (1.3), CBS reality series Survivor (1.3), ABC sitcom The Goldbergs (1.2), CBS drama NCIS (1.2), ABC's Marvel's Agents of S.H.I.E.L.D. (1.2), Fox drama Sleepy Hollow (1.1), ABC freshman drama How to Get Away With Murder (1.1) and CBS freshman drama NCIS: New Orleans (1.1).
The least-watched primetime series by males 12-34 is The CW drama Reign, which averages only a 0.2 in the demo. The CW's freshman drama Jane the Virgin averages a 0.3 in the male demo, while NBC's two freshman comedies Bad Judge and A to Z both are averaging a 0.4 in the demo.
There are a handful of series that on first glance would appear to be able to draw strong millennial male audiences but don't. Most of those are because the series air on Friday night when many in the young male demo are out.
CBS drama Blue Bloods, which is bringing in 11 million total viewers on Friday night at 10 p.m. is averaging only a 0.5 among males 12-34. Two NBC Friday night sci-fi drama, Grimm and freshman series Constantine, are both averaging just a 0.7.
With so much being written about the growing importance of millennials to marketers, should the broadcast networks not be trying to target them more with their programming?
Billie Gold, VP, director of buying/programming research at media agency Carat believes that's hard for the broadcast networks to do because their mission is to reach a broad and all-encompassing audience and not to target anyone specific. At least that's the mission of—ABC, NBC and CBS.
"The broadcast networks have to try to keep all demos in their broad audience happy," Gold says. "If they start programming too young, they will offend their older audiences and there are still more old people watching broadcast television than younger."
Gold says even The CW, which for many years was targeting primarily millennial women, has been adding more male-skewing shows and even aging up its audience. It's just hard for a broadcast network to stay in business if it targets one particular demo.
Gold says the broadcast networks have been aging some of their series down but in order for them to be successful they still have to have some broad appeal. She used the new CBS drama Scorpion as an example. The series has a younger cast and high-tech, high-octane story lines, but it still has the feel of a CBS procedural drama that can be enjoyed by older viewers.
Still, Scorpion was highly promoted at this year's Comic Con and Gold says, "I can't remember when a CBS show got such a promotional effort there where the attendees are mainly millennials."
Gold says it is also harder to reach millennial men on broadcast TV than it is millennial women, and that's why series in the Fox Sunday block are popular among marketers wanting to reach young men.
"To reach millennial males on NBC Sunday Night Football can be very expensive, because you have to pay for the large concentration of older viewers," Gold says. "But you can reach a high concentration of younger males on the Fox Sunday shows or on shows like Gotham and The Flash at a fraction of the cost."
MBPT Spotlight: Marketers' Lucky 13 – Broadcast Shows That Draw More Than 1 Million Millennial Viewers
MBPT Spotlight: Lesser-Watched Broadcast Shows Get More Delayed Viewing But Still Get Canceled
MBPT Spotlight: Marketers Can Find Millennials Watching Popular Summer Broadcast Shows
MBPT Spotlight: Agency Study Finds Millennials' 'Most-Beloved' Brands Include Target But Not Facebook
MBPT Spotlight: Marketers Can Find Some Higher-Income Viewers In Lower-Rated Shows
MBPT Spotlight: Millennial's Continue To Defect From Summer Broadcast TV—To the Tune of 20%
MBPT Spotlight: Broadcast Summer Viewership Is Down 3%, But 18-49 Viewership Is Down 13%
MBPT Spotlight: Networks' NFL Telecasts Continue To Draw Mass Audiences Despite League's Domestic Violence Black Eye


text:
The Herbert Protocol
The Herbert Protocol initiative is named after George Herbert, a War veteran of the Normandy landings, who lived with dementia. One day George went missing, and sadly due to no one being able to find him, he died.
The Herbert Protocol is a national scheme set up in George's memory. It encourages carers, families, and friends, to complete a pre-printed form with as much detail as possible as to the life of the person living with dementia. This information would include, where they went to school, where they socialised, where their places of work were, and their favourite places to visit or holiday.
Here at Ellisons we are offering this form to our clients when completing Lasting Powers of Attorney. On completion, we ask them to keep the form safe, maybe alongside copies of your Will and LPA's. In the event that a person living with dementia does go missing or has unintentionally got lost, as dementia progresses, a person's memories will go further back in time so the more real and tangible memories could be ones from their past, maybe back as far as their childhood.
If The Herbert Protocol form has been completed, the family or carers would have the ability to present this to the police to assist them in planning their search. Speed is of essence when someone goes missing, especially those living with dementia. The more information the police have on the missing person, the swifter they and Lowland Rescue could plan where to search and deploy.
This could potentially save valuable time, and also would save the family the stress of having to recall all these details at what would understandably be an emotional and stressful time.
We often advise our client's in making Lasting Powers of Attorney, which are documents that enable you to appoint individuals to act on your behalf in the event you were to become mentally incapable of managing your own affairs. When considering a loss of mental capacity, The Herbert Protocol can assist both a person who has lost capacity and also the family or friend, at any time the person were to go missing and or be lost.
Our expert Wills, Trusts & Probate team are also able to advise on the legal aspects on assisting a person living with dementia including making applications to the Court of Protection to be a person's Deputy if they are no longer capable of managing their affairs.
Ann Coutts
Senior Associate, Solicitor
Inheritance tax receipts increased by £700 million 25th January 2023
The Herbert Protocol 23rd January 2023
Brexit: The Environmental Land Management Scheme (ELMS) and its potential impact on farming and the countryside 19th January 2023
Posts by category Select Category Alliott Global Alliance (64) Banking and Finance (6) Brexit (13) Building Safety (17) Building Safety (20) Bury St Edmunds (19) Charity (4) Chelmsford (11) Clacton-on-Sea (9) Colchester (56) Colleagues news (67) Commercial Litigation (7) Commercial Property (124) Construction and Regulatory (63) Coronavirus (COVID-19) (84) Corporate and Commercial (67) CSR (3) Dispute Resolution (119) Ellisons Financial Planning (12) Ellisons News (160) Ellisons Way (28) Employment and HR (110) Essex (261) Events (4) Family Law (110) Firm News (30) Frinton-on-Sea (9) Harwich (6) Immigration (60) Inheritance Tax (2) Insolvency (18) Insurance Litigation (6) International Services (25) Ipswich (34) IR Global (5) Lender Services (1) Personal Injury (19) Planning (8) Private Client (38) Property Litigation (55) Residential Property (59) Rural and Agriculture (15) Suffolk (241) Tendring (16) Trainee Solicitors (7) Wills, Trusts and Probate (56)
Select Year 2023 2022 2021 2020 2019 2018 2017 2016 2015 2014 2013 2012 2011 2010 2009 2008 2007
CSREssexPrivate ClientSuffolkWills, Trusts and Probate
Brexit: The Environmental Land Management Scheme (ELMS) and its potential impact on farming and the countrysideInheritance tax receipts increased by £700 million


text:
You Are Here: Home » About Us » Staff
Matt Stuckey
Email Me More info
Matt, the President of Stuckey Automotive, started with the company in 2003. "I love the people here at Stuckey's. I enjoy meeting our customers from all over the middle of Pennsylvania and beyond. I also enjoy working alongside our dedicated team of automotive sales and service professionals to meet our customers' needs."
Which brand is your favorite? "I am passionate about all of our brands. They are like children to me – if you asked me to choose a favorite, I wouldn't be able to!"
Favorite Vehicle: "My favorite vehicle to drive is whatever I'm driving right now (currently a Mustang GT Convertible)!"
"I am a Hollidaysburg native, and I graduated from Hollidaysburg Area High School in 1997. I graduated from Messiah College in Grantham, PA, in 2001 with a degree in International Business. I have two kids, Will and Joe, and have been married as long as I've worked at the dealership (since 2003).
Fun Fact: "I'm a sunset kind of guy."
Matt Meiser
Matt joined Stuckey Automotive in 2009. Today, he serves as the General Manager. He greatly enjoys taking care of customers' needs and fostering the Stuckey Automotive culture.
Favorite Vehicle: The Ford Expedition. "The technology alone is incredibly advanced and it's so comfortable."
In his spare time, Matt enjoys spending time with his family.
Jessica Cassarly
Jess, the Controller at Stuckey Automotive, joined the company in June of 2014. "I love the employees and that my job has a lot of variety to it."
Why Ford, Subaru, Buick / GMC, or Mitsubishi? "They're all really dependable."
Favorite Vehicle: Ford Expedition. "I like the space and extra room."
Jess grew up in Martinsburg and graduated from IUP with a degree in Accounting. She currently lives in Hollidaysburg, is married, and has two sons. In her spare time, she enjoys running, reading, and playing with her kids.
Fun Fact: "I love to be outside."
Chuck Koch
General Sales Manager
Chuck, the General Sales Manager at Stuckey Automotive, started with the company in January of 2010. "I love our driven, passionate team. It's exciting having the opportunity to sell so many different brands and serving all of our customers."
Why Ford, Subaru, Buick / GMC, or Mitsubishi? "It's great to have five dominating brands in the vehicle industry. Subaru makes an awesome product with industry-leading safety, including Symmetrical All-Wheel Drive. Ford makes the best truck on the road and has beat the competition for the last 35 years. Buick offers the best in luxury and ride quality. And GMC's design and styling are extremely appealing. Mitsubishi models are incredibly reliable – each one is backed by the industry-leading 10-year, 100k mile warranty!"
"I grew up in Lakemont and currently live in Bellwood with my wife (Allie), daughter (Laken), and silver lab (Skip). We all enjoy going to the lake, four-wheeling, and hunting."
Fun Fact: "Key West is my favorite destination, and I've been there three times."
Spencer Nicholson
Fixed Ops Director
Devin Weyant
Ian Foor
Ian is a Sales Manager at Stuckey Mitsubishi, joining the company in September of 2018. "My favorite aspect of the workplace is the people, and I enjoy working with first-time buyers."
Why Ford, Subaru, Buick / GMC, or Mitsubishi? "They all have cool histories."
Favorite Mitsubishi Model. "The Eclipse. It's fun to drive and has lots of style."
Ian grew up in Bedford County and now lives in Duncansville with his wife and three kids. In his spare time, he likes to coach, run his kids around, and spend time with his family.
Corey Barr
Brianna Rodgers
Brianna Rodgers joined Stuckey Mitsubishi in 2020 as a sales professional.
Out of Ford, Subaru, Mitsubishi, or Buick / GMC, which is your favorite brand and why? Ford, because the vehicles are amazing in the snow.
If you could have your pick of any vehicle we sell, what would it be and why? Ford Expedition, because it is just overall an amazing vehicle.
What do you like most about serving our customers? I love interacting with all the different customers. Each day is filled with something new and exciting, and I never know what I might be walking into for the day.
What do you consider to be the best part about working here? The atmosphere.
What do you think are the best skills that you bring to the job? The excitement and joy I have when working with customers.
What's a fun fact about yourself? I was a gymnast for 12 years and a competitive powerlifter.
Dylan Marketta
Adam Keller
Will McCabe
Suzie McCombie
Suzie joined Stuckey Automotive in February of 2018 as a Sales Representative. Today, Suzie manages our sales and service customer care teams. "My favorite aspect of working here is the camaraderie, and my favorite parts of the sales process are meeting new people and watching satisfied customers drive off the lot."
What brand do you favor most? "I admire Ford because of its history and tradition."
Favorite Vehicle: Ford Edge ST
Outside of work, Suzie enjoys trap shooting, hunting, and hanging out with friends and family. Originally from Nicktown, PA, she attended Lock Haven University and currently resides in Colver, PA. She has a fur baby named Mac who is a German Shorthaired Pointer.
Fun Fact: I am a cancer survivor, and I've raised $85,000 for other cancer survivors through Suzapalooza fundraiser.Why Ford? "I admire Ford because of its history and tradition."
Outside of work, Suzie enjoys trap shooting, hunting, and hanging out with friends and family. Originally from Nicktown, PA, she attended Lock Haven University and currently resides in Colver, PA.
Josh Cooper
Assistant Internet Manager
Josh joined Stuckey Automotive around the beginning of 2019 as a Sales Professional. "I love the fact that no matter how big or small your role with the company, you really feel like a part of the family, and it is just that around here – a big, family-based environment. My favorite part of the sales process is the initial meet and greet – I enjoy getting to know everything I can about each of my customers and finding the perfect car for them."
Why Subaru? "Personally, I have been driving a Subaru for many years. The brand truly stands behind everything they say about itself: dependability, longevity, and usability."
Favorite Vehicle: Ford F-150. "It was always my dad's favorite."
"While away from work, I am an outdoor enthusiast! You will typically run across me out in the wilderness camping, fishing, biking, hiking, kayaking, and competitive shooting – pretty much anything that gets me outside! On the flip side, I have an undying passion for video games! I have played competitively for a few years and do some streaming on the rainy days when I can't be outside!"
"I studied Pre-Med at Pennsylvania State University for several years before leaving the field to pursue other interests. I was born and raised locally here in Hollidaysburg! I have lived in just about all the surrounding areas and have finally settled in my current home here in Duncansville!"
Bob Fleck
Austin Robinette
Phillip Rodgers
Mike Schnarrs
Collision Manager
Mary Steele
Collision Estimator
Casey Haupt
Candi Foust
Collision Parts Specialist
Tammy Garman
Collision Support
Stevie Dean
150 Shiloh Rd • State College, PA 16801


Chocolate Pumpkin Snack Cake. Perfect for breakfast or an after school treat!
I ate this for breakfast. Is that wrong? It's more like a cake, but I was hungry, and the Nutella drizzle was calling my name! I can't seem to get enough pumpkin this season, and it's not over yet! I have at least half a dozen recipes just calling out to be developed!
In mixer, blend butter and sugar until creamy. Add egg and vanilla, beat until combined. Blend in the pumpkin. Add flour, baking powder, baking soda and salt.
Divide batter in half. In one half of batter, add cocoa and mix until combined. Spread in bottom of greased 13x9 pan (I use my butter wrapper to grease the pan). Spoon remaining batter on top, spread with spatula.
Bake in a 350 degree oven for 25 minutes. Melt nutella in microwave (mine took 30 seconds on high). Drizzle over cake and enjoy!
I made Pumpkin-Chocolate Cheesecake Bars and that combination is simply amazzzing! I attached my post below if you want to check it out. This recipe looks great!
ooo, this looks good. i'm bookmarking!
Looks devine! I love anything pumpkin! and I say if having that for breakfast is wrong, then I'd just have to be wrong!!
Oh now this just looks awesome!! Really glad that I found your blog!!
This sounds so good, what is it with me and pumpkin this time of year, I just can't get enough.
Mindie- I can't get enough either!
Yup I am in the same boat as you…it is all about the pumpkin right now! I heart pumpkin and chocolate…in fact I just made 2 recipes using both those ingredients:-) I am thinking you and I were separated at birth!!!
Of course you can eat it for breakfast!
I just barely tasted Nutella for the first time! Oh man – it is heavenly. Your dessert sounds divine!
It's pumpkin…it's healthy. Of COURSE you can eat it for breakfast.
Are you kidding me?! These sound awesome!
I love pumpkin also. I put up 100 lbs of pumpkins as soon as they start showing up in the markets. I usually have to make any where of 25 -50 pumpkin pies a year. The whole neighbor hood get one for Christmas and the Fire Dept and Sheriffs Dept. That usually leaves me a few pounds to play with. I know what I am going to do with some of it now. Thank you.


text:
Home Planning & Construction News Joint venture to deliver Camden Goods Yard regeneration
Joint venture to deliver Camden Goods Yard regeneration
Subject to formalising contracts, One Housing has selected Countryside as a preferred development partner to enter into a joint venture partnership to deliver Camden Goods Yard regeneration
Countryside will jointly plan, design, fund and deliver the Camden Goods Yard regeneration – consisting of Gilbeys Yard and Juniper Crescent estates (subject to a positive resident ballot) – with One Housing over an eight-year period.
Currently, 202 homes are provided but the project will look to deliver around 650-700 units including new homes for the current residents.
Extensive resident engagement is an integral part of the Camden Goods Yard regeneration project. The resident steering group have been part of the procurement team to select the joint venture partner and will continue to be involved in aspects of the project.
At the end of 2018, following a comprehensive options appraisal process the preferred option was in favour of redevelopment. Residents will continue to be consulted and will be provided with a landlord offer prior to a ballot in March 2020 to decide on the future of their estates.
Mike Johnson, group director of development at One Housing, said: "Following a rigorous procurement process, we are looking forward to working with Countryside, our residents and the London Borough of Camden to deliver this project.
"Countryside share our commitment to providing high-quality new homes. We were also impressed by their approach to resident engagement and their ability to demonstrate that they could deliver on added social value and community benefits."
Andy Fancy, managing director Partnerships South (North and South) at Countryside, said: "We are thrilled to be partnering with One Housing on this landmark mixed-use regeneration scheme in the heart of Camden.
"We are looking to deliver more than three times as many high-quality homes including affordable homes as well as ensuring that local residents benefit from attractive public open spaces and crucial local amenities – all vital in creating sustainable communities."
Monika Petrasova, on behalf of the Residents Steering Group, added: "We have been pleasantly surprised by the level of involvement in the regeneration project from the start. We were part of the moderation meeting, which has never happened before, and we also marked all the tender submissions".
£4m regeneration boost for Grimsby town centre
Barne Barton regeneration gets the green light
Waterfront development launches in Leith
Longniddry village expansion gets the go-ahead
Timber eco-village on Norwegian lake to transform Bergen
South Seaham Garden Village gets the go-ahead
Developer unveils £33m sustainable office development in Shoreditch
Avoiding disputes in construction post-Carillion
New report shows how HS2 impacts wildlife, environment and nature
Demolition begins on Gascoigne Estate in Barking
Purfleet centre regeneration gets go-ahead for 61 new family homes


text:
Dämonologie ist die Theorie von den Dämonen, d. h. der bösen Geister, wie sie sich religionsgeschichtlich rekonstruieren lässt oder auch explizit ausformuliert in kulturgeschichtlichen Dokumenten vorliegt. Systematische Darstellungen der christlichen Theologie enthielten zeitweise eine Dämonenlehre als Anhang zur Angelologie, da die Dämonen als gefallene Engel konzeptualisiert werden, deren Behandlung wiederum der Schöpfungstheologie untergeordnet ist, wobei die dogmatische Stoffbehandlung meist auch auf andere Traktate wie Soteriologie oder Christologie ausgreift. Eher im Bereich der Magie, Volksfrömmigkeit oder Theurgie (im Unterschied zum religiösen Kult) zu verortende Behandlungen von Dämonen führen neben einer Katalogisierung oftmals z. B. auch Techniken der Beeinflussung und Abwehr auf.

Begriffsgeschichte
Bezeichneten die griechischen Ausdrücke δαίμων (daímon) bzw. δαιμόνιον (daimónion) zunächst sowohl gute wie böse wirkende göttliche bzw. numenale Wesen, so überwiegt seit der Dämonologie von Xenokrates die Wortbedeutung im Sinne eines bösen Geistes.

Die Bezeichnung "Dämonen" wird schwankend gebraucht, etwa für "ehemalige Götter", "Wesen, die bedrohliche Gegenwelten verkörpern oder Krankheiten verursachen", für "übernatürliche Kommunikationsmittler" oder "Grenzgänger zwischen Göttern und Menschen".

Ideengeschichte

Antike
In verschiedenen Kulturen findet sich die Vorstellung, dass diverse den Menschen ereilende Schädigungen durch böse Geister bewirkt seien. Eine Systematisierung dieser Schadgeister kann erfolgen nach einer Typologie dieser Wirkungen: Sexualdämonen bewirken z. B. Unfruchtbarkeit usf.

Bibel
Entsprechend der in der Bedeutung schwankenden Verwendung des Ausdrucks "Dämonen" und dem Fehlen irgendeines genauen Äquivalents in semitischen Sprachen ist eine Befunderhebung für das alte Testament schwieriger. Vielfach sind unter den weit ausgeprägten Vorstellungen von Unheil bewirkenden Geistern insb. Parallelvorstellungen zu nahen Kulturen wie der iranischen Religion aufgezeigt worden, so etwa für Lilith () und die babylonische Lilitu.

Im antiken Judentum (wie auch im neuen Testament) werden die Ereignisse am Himmel nicht auf Götter, sondern auf Dämonen zurückgeführt.

Im neutestamentlichen Textkorpus finden sich verschiedentliche Bezugnahmen auf Gemeingut der Dämonenvorstellungen insb. mit dem antiken Judentum. Bisweilen wurden auch Anknüpfungen an mittelplatonische, stoische oder sonstige hellenistische dämonologische Annahmen aufzuzeigen versucht. Peter Busch etwa sah im Hebräerbrief eine Transformation von Elementen mittelplatonischer Dämonologie in christologische Attribute: "durch die Himmel gegangen" () beziehe sich auf die Wohnstätte der Dämonen; diese haben priesterliche Züge (so Plutarch) und menschliche Affekte (Mittelplatonismus, Stoa); für V. 15 weist er auf eine mittelplatonische Debatte über die Sündlosigkeit der Dämonen hin.

In paulinischen Texten wird eine Inkaufnahme von Dämonen zwar mitformuliert, jedoch v. a. als theologisch bedeutungslos erklärt.

Christliche Patristik

Die patristischen Theologen diskutieren die Dämonen v. a. in Hinsicht auf die soteriologische Frage danach, wovon wir erlöst werden.

Lateinisches Mittelalter
Mittelalterliche Theologen führen die aus Patristik und Übergangszeit überlieferten Fragestellungen weiter und beziehen auch die christologische Frage mit ein, wie Christus den Teufel überwindet, sowie die anthropologische Frage, wie die Ursünde zu verstehen ist. Augustinus stellte die reale Existenz der Dämonen nicht in Frage. Er vertrat die Lehre der gefallenen Engel. Ihm folgte im Wesentlichen Isidor von Sevilla in seiner Etymologiae. In dieser Tradition stand auch Rabanus Maurus mit seiner Abhandlung De magicis artibus, wo sowohl De divinatione daemonum des Augustinus als auch Isidors Etymologiae rezipiert ist. Die Aussagen von Rabanus Maurus wurden im 12. Jahrhundert in das Decretum Gratiani aufgenommen. Augustinus hatte auch die Lehre vom Dämonenpakt vertreten, die so zu einem festen Bestandteil der scholastischen Theologie des Hochmittelalters wurde und auch in das Decretum Gratiani (vgl. C.26 q.2 c.6 §5) Eingang fand.

Europäische Neuzeit und Moderne

Der britische Historiker Stuart Clark hat in einem vielbeachteten Buch nachgewiesen, dass der Dämonenglaube ein wichtiger Teil des Naturverständnisses der frühen Neuzeit war. Clark zufolge war Dämonologie eine "Physik", die allgemein akzeptierte Erklärungen für natürliche Phänomene bot. Stuart Clark wendete sich mit dieser Einschätzung gegen die ältere Geschichtswissenschaft, die Dämonenglauben primär als etwas der Naturwissenschaft Entgegengesetztes betrachtete. Seit Clarks Studie wird eher die Ähnlichkeit der Erklärungsmodelle mit unterschiedlichen Grundannahmen betont als deren Unterschiedlichkeit.
Eine besondere Bedeutung kommt dem Dämonenglauben im Zusammenhang mit der Hexenverfolgung zu. Der Pakt mit dem Teufel war eine Grundvoraussetzung für die Erlangung magischer Fähigkeiten, die ihrerseits eine Form der Beeinflussung der Natur waren. Teufel und Dämonen hatten nach kirchlicher Lehre keine übernatürlichen Fähigkeiten. Solche konnte spätestens seit der Verurteilung der dualistischen Häresie durch das vierte Laterankonzil nur Gott haben.

Autoren des 19. Jahrhunderts haben des Öfteren versucht, Dämonenglauben geschichtsphilosophisch bzw. religionsgeschichtlich-evolutionistisch einzuordnen und zu deuten in Bezugsetzung zu Vorstufen oder nachfolgenden Stufen und Kategorien wie Animismus, Polytheismus, Monotheismus. Diese Deutungsversuche werden nach heutiger historischer Auffassung der Belegfülle schwerlich gerecht.

In der Theologie des 20. Jahrhunderts wird, auch in Reaktion auf Bestrebungen einer "Entmythologisierung" des Traditionsguts, selten explizit über Dämonen gehandelt. Diskutiert wird beispielsweise, inwieweit die überlieferten Vorstellungen im Sinne "dämonischer Strukturen" zu reinterpretieren sind oder inwiefern dabei ein "personaler" Gesichtspunkt aufrechtzuhalten ist.

Einzelnachweise

Literatur
 Otto Böcher, Gunther Wanke, Günter Stemberger, Georges Tavard: Art. Dämonen. I. Religionsgeschichtlich. II. Altes Testament. III. Judentum. IV. Neues Testament. V. Kirchengeschichtlich. In: Theologische Realenzyklopädie 8 (1981), S. 270–300.
 Otto Böcher: Dämonenfurcht und Dämonenabwehr. Ein Beitrag zur Vorgeschichte der christlichen Taufe. (= Beiträge zur Wissenschaft vom AT und NT, 5. F., H. 10). Stuttgart 1. A. 1970.
 F. E. Brenk: In the Light of the Moon. Demonology in the Early Imperial Period. In: ANRW II 16,3,(1986), 2068–2145; Index in Bd. II 36, 1283–1299.
 Emil Brunner: Die christliche Lehre von Schöpfung und Erlösung. In: Ders.: Dogmatik, Bd. 2, Zürich 1950, S. 153–172.
 Stuart Clark: Thinking with Demons. The Idea of Witchcraft in Early Modern Europe. Clarendon, Oxford 1997, ISBN 0198200013.
 Stuart Clark: Demonology, in: Bengt Ankarloo, Stuart Clark (Hrsg.): The Period of the Witch Trials, The Athlone History of Witchcraft and Magic in Europe Bd. 4, Athlone and University of Pennsylvania Press, London-Philadelphia 2002, ISBN 0485891042, S. 122–146.
 Stuart Clark: Art. Demonology. In: Richard M. Golden (Hrsg.): Encyclopedia of Witchcraft, The Western Tradition, Bd. 1 (A–D), ABC-CLIO, Santa Barbara, California 2006, ISBN 9781576072431, S. 259–263.
 Carsten Colpe, J. Maier, J. Vrugt-Lentz, C. Zintzen: Art. Geister [Dämonen]. In: RAC 9 (1976), 546–797.
 Dieter Harmening: Art. Dämonologie, in: Wörterbuch des Aberglaubens, Reclam, Stuttgart 2005, ISBN 3-15-010553-6.
 Patrick Hersperger: Kirche, Magie und 'Aberglaube'. Superstitio in der Kanonistik des 12. und 13. Jahrhunderts (= Forschungen zur kirchlichen Rechtsgeschichte und zum Kirchenrecht, Bd. 31). Böhlau Verlag Köln 2010. ISBN 978-3-412-20397-9.
 Walter Kirchschläger, Leo Scheffczyk, Christoph Daxelmüller, Dieter Harmening: Art. Dämon. In: Lexikon für Theologie und Kirche, Bd. 3 (1995), S. 1–6.
 Armin Lange, Hermann Lichtenberger, K. F. Diethard Römheld: Die Dämonen – Demons. Die Dämonologie der israelitisch-jüdischen und frühchristlichen Literatur im Kontext ihrer Umwelt. Mohr Siebeck, Tübingen 2003, ISBN 978-3-16-147955-7.
 Brian P. Levack (Hrsg.): The Literature of Witchcraft, Articles on Witchcraft, Magic and Demonology Bd. 4, Garland, New York-London 1992, ISBN 0815310269.
 Armando Maggi: Satan's Rhetoric: A Study of Renaissance Demonology, University of Chicago Press, Chicago-London 2001, ISBN 0226501329.
 Thomas Hilarius Meyer: "Rute" Gottes und "Beschiß" des Teufels. Theologische Magie- und Hexenlehre an der Universität Tübingen in der frühen Neuzeit. Hamburg 2019, ISBN 978-3-7323-5024-7
 Jonathan Pearl: The Crime of Crimes, Demonology and Politics in France, 1560–1620, Waterloo, Wilfrid Laurier University Press, Ontario 1999, ISBN 0889202966.
 Jakob Elias Poritzky: Dämonische Dichter. Verlag Rösl, München 1921,
 Alexander Sand, Christoph Daxelmüller, Ludwig Hödl, H. M. Biedermann, Raoul Manselli, Johann Maier, F. Meier, D. Kocks, K. Wessel, Konrad Onasch: Art. Dämonen, Dämonologie. In: Lexikon des Mittelalters Bd. 3, 1986, S. 476–487.
 Walter Stephens: Demon Lovers: Witchcraft, Sex, and the Crisis of Belief, University of Chicago Press, Chicago and London 2002.
 A. Valensin / P. Messiaen / A. Beguin u. a.: Satan, in: Etudes carmelitaines 27 (1948), 521–666

Weblinks
 Henrike Frey-Anthes: Art. Dämonen / Dämonenbeschwörung (AT), in: WiBiLex, 2008

Theologie

Religionswissenschaft

redpajama_set_name: RedPajamaWikipedia


text:
Home > Glossary > Kabbalah
What is Kabbalah?
Kabbalah (Hebrew: Qabbl, meaning "receiving, tradition," or "correspondence") is a Jewish mystic's esoteric method, discipline, and school of thought. In Judaism, a traditional Kabbalist is referred to as a Mequbbl ( ). Kabbalah's definition differs according to its theological origins as an inherent component of Judaism and its later adaptations in Western esotericism (Christian Kabbalah and Hermetic Qabalah). The Jewish Kabbalah is a collection of esoteric teachings intended to explain the relationship between the eternal, unchanging God—the enigmatic Ein Sof (, "The Infinite")—and the mortal, finite universe (God's creation). It is the bedrock of Judaism's mystical religious interpretations. Originally, Jewish Kabbalists formed their own transmission of sacred writings within the framework of Jewish tradition, frequently referencing traditional Jewish scriptures to clarify and demonstrate their mystical teachings. These teachings are held by Judaism's adherents in order to describe the inner meaning of both the Hebrew Bible and traditional rabbinic literature, as well as their previously unknown transmitted dimension, as well as to explain the purpose of Jewish religious observances. The Zohar, one of the major kabbalistic writings, was originally published in the 13th century, and Lurianic Kabbalah is the practically ubiquitous version of Kabbalah practised in modern Judaism. According to traditional practitioners, it predates world faiths, serving as the primal pattern for Creation's philosophies, religions, sciences, arts, and political systems. Kabbalah evolved from older types of Jewish mysticism in 12th- to 13th-century Spain and Southern France, and was reinterpreted during the 16th-century Ottoman Palestine Jewish mystical revival. Isaac Luria is regarded as the founder of current Kabbalah; Lurianic Kabbalah was popularised in the 18th century as Hasidic Judaism. Academic interest in Kabbalistic writings, sparked principally by the Jewish historian Gershom Scholem, sparked the growth of historical research on Kabbalah in the field of Judaic studies during the twentieth century.
Kabbalah, which translates from Hebrew as tradition or received tradition, is an esoteric school of thought and discipline in Jewish mysticism. The study of Jewish mysticism classifies different kinds of mystic schools of thought in different periods in Jewish history.
The Kabbalah method emerged in Europe in the 12th century and is among the most well-known branches of Jewish mysticism. Some other schools of Jewish mysticism include Merkabah mysticism and Ashkenazi Hasidim. In Judaism, a traditional follower of Kabbalah is called a Mekubal. There is no standard, clear-cut definition of Kabbalah as it can be interpreted in various ways.
At its core, Kabbalah is a collection of esoteric teachings that explains the relationship between the intransient, eternal God or Ein Sof and the finite, mortal Creation of God, that is, the universe. Ein Sof or The Infinite in Kabbalah refers to God before he has created any spiritual realm.
Kabbalah In Judaism
Kabbalah has predominantly been an oral tradition. In other words, one's introduction to its doctrines and methods is done by a personal mentor to avoid the problems inherent in such mystical experiences. Kabbalists use sacred texts of Judaism to mystically interpret the Hebrew Bible's hidden meaning and other Rabbinic literature. The Zohar is one of the fundamental texts of Kabbalah, said to be first published in the 13th century.
The tradition of esoteric Kabbalah claims that it has the secret knowledge of the unwritten Torah, which is the divine revelation God made to Adam and Moses. While the Law of Moses remains a core tenet of Judaism, Kabbalah provides a more direct path to God in its teachings.
One of the earliest Jewish scriptures on cosmology and magic was the Sefer Yetzira or the Book of Creation which appeared around the third to sixth century AD. Sefer Yetzira described the creation as an event in which the ten divine numbers, the sefirot, of God and the 22 letters of the Hebrew alphabet. Altogether, they are said to form the thirty-two paths of secret wisdom.
Another significant text, especially of the 12th-century Kabbalistic period, was the Sefer ha-Bahir or the Book of Brightness which also affirms the idea of the ten numbers of sefirot contributing to the creation and sustenance of the universe. Additionally, the Sefer ha-Bahir also connects the concept of transmigrations of souls to the mystical symbolism of Kabbalah.
Kabbalists consider Kabbalah as an essential part of the study of the Torah. Studying the Torah, that is, the Tanakh and other rabbinic literature) is regarded as a fundamental duty of observant Jews. This was historically considered the traditional understanding of Kabbalah. The modern understanding is slightly different – the term kabbalah, in the contemporary academic study of Jewish mysticism, is used for referring to specific and selective doctrines that developed during the Middle Ages.
According to the modern description, Kabbalah comprises both versions of Kabbalistic theory, which has developed throughout Jewish history – the medieval Zoharic tradition and the early modern Lurianic school of thought. Together, these two constitute the Theosophical tradition of Kabbalah. There is also a Meditative Ecstatic form of Kabbalah and a more controversial school that uses the magical ideas of Practical Kabbalah.
Some Kabbalistic Concepts
Some of the significant concepts in Kabbalah are as follows:
These include ideas like the concealed and revealed God, the sephirot, the divine feminine, descending spiritual worlds, the origin of evil, the role of man, the levels of the soul, reincarnation, Partzufim, Tzimtzum Shevirah and Tikkun, and finally, linguistic mysticism and the mystical Torah.
Kabbalists delineate two characteristics of God in their understanding. Firstly, God in essence – that God is transcendental, limitless, unknowable and that the divine simplicity of God is beyond revelation to mortals; and secondly, God in manifestation. This means that the persona through which God creates the universe and everything in it is the revealed identity of God. The sefirot refer to God's ten outcomes or attributes through which He maintains the existence of his creation.
According to the Lurianic cosmology of Hebrew thought, sefirot represents the various levels of creation that emanate from God to create the universe. This divine creation process through the ten sefirots is also interpreted as an ethical process. The different sefirots are said to represent various aspects of morality. The concept of the Four Worlds (Atziluh, Beri'ah, Yetzirah and Assiah) also becomes an integral part of understanding sefirots and other Kabbalistic concepts.
Kabbalah In Numerology
The mystic rules of Kabbalah have also lent themselves to the pseudoscience of numerology. Kabbalah numerology draws its work from the old Hebrew mystical traditions and the Hebrew alphabet. Kabbalistic numerology provides a way to find the inner purpose of one's life and the path one must follow to fulfill one's destiny. The method uses the letters in one's name and the traditional numbers linked with them to chart a person's life pattern.
In the Kabbalah numerology chart, each letter is assigned a specific numerical value. Initially, these numbers were taken from the Hebrew alphabet. The goal is to find one's Kabbalah number. But, in contrast to Pythagorean numerology or Chaldean numerology, Kabbalah numerology only assesses one's name. So, numerologists often find the Kabbalah numerological system less efficient than other methods.
The word 'Kabbalah' itself means received tradition or knowledge, so the Kabbalistic numerology method aims to derive a higher level of knowledge through a sense of heightened self-awareness.
To find one's Kabbalah number: take a person's full name (including the middle name). Using the Kabbalah numerical chart, find the value corresponding to each letter in the name. Add all the numbers and divide the resultant double (or triple) digit number by nine. Add one to the remainder. This number is the required Kabbalah number of a person.
One's Kabbalah number helps one to figure out a person's energy. The significant values that the Kabbalah numerology mentions are progression, expansion, love, success, dashing, unfortunate, fulfillment, dashing, creation and magic. One's Kabbalah number can help a person get a sense of direction in life. Numerologists can interpret this number to chart out one's life plan and lead the person to a higher state of self-knowledge.
Malakbel Angel
Yawar ziwa Angel


There are an equal number of men and woman in Van Buren County, Tennessee to two significant digits. Total population of Van Buren County, Tennessee is estimated at 5,633 people with 2,812 male and 2,821 female. There are 9 more women than men in the county, which is 0.16% of the total population.
The Van Buren County, Tennessee Gender Ratio is 100 men to 100 women (100:100) or 1. Van Buren County, Tennessee's gender ratio is higher than the Tennessee State average of 95 men to 100 women (95:100) or 0.95. The gender ratio is also higher than the national average of 97 men to 100 women (97:100) or 0.97.
Gender Ratios vary by age group as well as location. The table below shows the gender ratios breakdown in Van Buren County, Tennessee by age.


CNC plasma cutting machine can used for tube plate of carbon steel, stainless steel, copper, aluminum and other metal plane graph cut, also can be used for circular tube cut, can cut all kinds of graphics on the circular pipe .
With a high degree of automation, high precision, fast cutting speed, good cutting effect, low cost, widely used in petroleum, chemical, lighting, machinery, pressure vessels, aerospace etc.
11 NC programming Support AUTOCAD/TYPE3/CAXA/SOLIDWORKS etc.
(2)regarding your country requirements, some certificates will supply to help you clearance. Like CE,CO, FORM-A,FORM-B,FORM-F,original certificate signed by Embassy.etc.
(3)all the machine will be tested before delivery, and we will take the video and pictures to you.when you receive it , it can work directly.
(4)You could visit the factory at any time!
(1)we will supply all the control system and software operate manual,so you can operate the machine easily refer it.
(2)All the machine problem , you can ask me any time , we will help you solve by online way ,or tel,email,remote video at first time ,if all these can't solve your problem , our engineer will go to your factory to help you on spot.
Welcome to our factory for learning how to operate machine ,one professional engineer will together with you , this service for free.


text:
La stagione 2005 della F3 Euro Series ha avuto inizio il 17 aprile sul circuito di Hockenheim e si è conclusa sullo stesso circuito tedesco il 23 ottobre 2005. Dominatori della stagione, che si è articolata su 20 gare in 10 appuntamenti (doppia gara per ogni appuntamento), si sono rivelati essere il pilota inglese di origine trinidegna Lewis Hamilton e la sua squadra, il Team ASM. Dal punto di vista tecnico, è invece emersa schiacciante la superiorità dei telai Dallara sulla concorrente SLC e dei motori Mercedes sugli Opel Spiess e sui Toyota.
Di seguito il resoconto di tutte le gare della stagione.

Gare

Hockenheim
01. Hockenheim () (16-17/04/2005)

Ordine d'arrivo Gara 1: (18 giri per un totale di 82,332 km)

 Lewis Hamilton () (Dallara 305-Mercedes - ASM) in 28'43.886
 Adrian Sutil () (Dallara 305-Mercedes - ASM) a 6"132
  Marco Bonanomi () (Dallara 305-Opel - Prema) a 18"106
 James Rossiter () (Dallara 305-Opel - Signature) a 18"797
 Maximilian Götz () (Dallara 305-Opel - HBR) a 27"351
 Loïc Duval () (Dallara 305-Opel - Signature) a 37"650
 Ross Zwolsman () (Dallara 305-Opel - Zwolsman) a 38"332
 Atila Abreu () (Dallara 305-Mercedes - Mücke) a 41"899
 Guillaume Moreau () (Dallara 305-Opel - Signature) a 42"669
 Richard Antinucci () (Dallara 305-Toyota - Midland F1 Racing) a 43"726

Ordine d'arrivo Gara 2: (17 giri per un totale di 77,758 km)

 James Rossiter () (Dallara 305-Opel - Signature) in 31'18.215
 Loïc Duval () (Dallara 305-Opel - Signature) a 14"192
 Lewis Hamilton () (Dallara 305-Mercedes - Prema) a 18"291
 Giedo van der Garde () (Dallara 305-Opel - Rosberg) a 21"028
 Sebastian Vettel () (Dallara 305-Mercedes - Mücke) a 21"495
 Esteban Guerrieri () (Dallara 305-Toyota - Midland F1 Racing) a 22"194
 Richard Antinucci () (Dallara 305-Toyota - Midland F1 Racing) a 24"809
 Franck Perera () (Dallara 305-Opel - Prema) a 32"123
 Atila Abreu () (Dallara 305-Mercedes - Mücke) a 32"194
 Guillaume Moreau () (Dallara 305-Opel - Signature) a 35"409

Pau
02. Pau () (07-08/05/2005)

Ordine d'arrivo Gara 1: (25 giri per un totale di 69,000 km)

 Lewis Hamilton () (Dallara 305-Mercedes - ASM) in 30'26.815
 Loïc Duval () (Dallara 305-Opel - Signature) a 9"390
 James Rossiter () (Dallara 305-Opel - Signature) a 10"952
 Guillaume Moreau () (Dallara 305-Opel - Signature) a 33"420
 Lucas Di Grassi () (Dallara 305-Mercedes - Manor) a 37"205
 Giedo van der Garde () (Dallara 305-Opel - Rosberg) a 38"646
 Sebastian Vettel () (Dallara 305-Mercedes - Mücke) a 38"819
 Richard Antinucci () (Dallara 305-Toyota - Midland F1 Racing) a 41"556
 Alejandro Nunez () (Dallara 305-Opel - HBR) a 48"073
 Kohei Hirate () (Dallara 305-Opel - Rosberg) a 50"254

Ordine d'arrivo Gara 2: (25 giri per un totale di 69,000 km)

 Lewis Hamilton () (Dallara 305-Mercedes - ASM) in 30'15.999
 Adrian Sutil () (Dallara 305-Mercedes - ASM) a 4"087
 Loïc Duval () (Dallara 305-Opel - Signature) a 7"263
 James Rossiter () (Dallara 305-Opel - Signature) a 8"285
 Fabio Carbone () (SLC-Opel - Signature) a 17"582
 Franck Perera () (Dallara 305-Opel - Prema) a 19"953
 Lucas Di Grassi () (Dallara 305-Mercedes - Manor) a 26"560
 Guillaume Moreau () (Dallara 305-Opel - Signature) a 27"569
 Esteban Guerrieri () (Dallara 305-Toyota - Midland F1 Racing) a 38"498
  Marco Bonanomi () (Dallara 305-Opel - Prema) a 46"168

Spa-Francorchamps
03. Spa-Francorchamps () (14-15/05/2005)

Ordine d'arrivo Gara 1: (12 giri per un totale di 83,676 km)

 Adrian Sutil () (Dallara 305-Mercedes - ASM) in 31'21.687
 James Rossiter () (Dallara 305-Opel - Signature) a 11"291
 Guillaume Moreau () (Dallara 305-Opel - Signature) a 17"916
 Fabio Carbone () (SLC-Opel - Signature) a 34"563
 Kohei Hirate () (Dallara 305-Opel - Rosberg) a 37"846
 Franck Perera () (Dallara 305-Opel - Prema) a 55"161
 Esteban Guerrieri () (Dallara 305-Toyota - Midland F1 Racing) a 1'09"557
 Maximilian Götz () (Dallara 305-Opel - HBR) a 1'23"875
 Alejandro Nunez () (Dallara 305-Opel - HBR) a 1'42"302
 Ross Zwolsman () (Dallara 305-Opel - Zwolsman) a 1'45"151

Ordine d'arrivo Gara 2: (12 giri per un totale di 83,676 km)

 Lewis Hamilton () (Dallara 305-Mercedes - ASM) in 26'56.524
 Adrian Sutil () (Dallara 305-Mercedes - ASM) a 2"160
 Lucas Di Grassi () (Dallara 305-Mercedes - Manor) a 17"562
 Kohei Hirate () (Dallara 305-Opel - Rosberg) a 21"139
 Paul Di Resta () (Dallara 305-Mercedes - Manor) a 29"900
 Franck Perera () (Dallara 305-Opel - Prema) a 31"769
 Gregory Franchi () (Dallara 305-Opel - Prema) a 32"568
 James Rossiter () (Dallara 305-Opel - Signature) a 34"664
 Hannes Neuhäuser () (Dallara 305-Mercedes - HBR) a 37"358
 Alejandro Nunez () (Dallara 305-Opel - HBR) a 37"938

Montecarlo
04. Montecarlo () (20-21/05/2005)

Ordine d'arrivo Gara 1: (18 giri per un totale di 60,120 km)

 Lewis Hamilton () (Dallara 305-Mercedes - ASM) in 28'42.069
 Adrian Sutil () (Dallara 305-Mercedes - ASM) a 1"777
 Loïc Duval () (Dallara 305-Opel - Signature) a 12"525
 James Rossiter () (Dallara 305-Opel - Signature) a 13"514
 Franck Perera () (Dallara 305-Opel - Prema) a 18"540
 Fabio Carbone () (SLC-Opel - Signature) a 21"869
 Lucas Di Grassi () (Dallara 305-Mercedes - Manor) a 24"121
 Paul Di Resta () (Dallara 305-Mercedes - Manor) a 24"630
 Richard Antinucci () (Dallara 305-Toyota - Midland F1 Racing) a 25"189
 Alejandro Nunez () (Dallara 305-Opel - HBR) a 27"306

Ordine d'arrivo Gara 2: (26 giri per un totale di 86,840 km)

 Lewis Hamilton () (Dallara 305-Mercedes - ASM) in 39'04.121
 Loïc Duval () (Dallara 305-Opel - Signature) a 7"644
 Franck Perera () (Dallara 305-Opel - Prema) a 10"513
 James Rossiter () (Dallara 305-Opel - Signature) a 11"182
 Fabio Carbone () (SLC-Opel - Signature) a 33"893
 Lucas Di Grassi () (Dallara 305-Mercedes - Manor) a 35"733
 Paul Di Resta () (Dallara 305-Mercedes - Manor) a 36"588
 Maximilian Götz () (Dallara 305-Opel - HBR) a 41"515
 Alejandro Nunez () (Dallara 305-Opel - HBR) a 46"840
 Ross Zwolsman () (Dallara 305-Opel - Zwolsman) a 47"547

Oschersleben
05. Oschersleben () (25-26/06/2005)

Ordine d'arrivo Gara 1: (20 giri per un totale di 73,360 km)

 Lucas Di Grassi () (Dallara 305-Mercedes - Manor)
 Adrian Sutil () (Dallara 305-Mercedes - ASM) a 1"473
 Lewis Hamilton () (Dallara 305-Mercedes - ASM) a 2"262
 Paul Di Resta () (Dallara 305-Mercedes - Manor) a 4"102
 Sebastian Vettel () (Dallara 305-Mercedes - Mücke) a 9"099
 Franck Perera () (Dallara 305-Opel - Prema) a 12"216
 Guillaume Moreau () (Dallara 305-Opel - Signature) a 12"721
 Atila Abreu () (Dallara 305-Mercedes - Mücke) a 23"772
 Fabio Carbone () (SLC-Opel - Signature) a 26"177
 Alejandro Nunez () (Dallara 305-Opel - HBR) a 27"243

Ordine d'arrivo Gara 2: (22 giri per un totale di 80,696 km)

 Lewis Hamilton () (Dallara 305-Mercedes - ASM) in 29'18.523
 Lucas Di Grassi () (Dallara 305-Mercedes - Manor) a 7"205
 Adrian Sutil () (Dallara 305-Mercedes - ASM) a 8"218
 Paul Di Resta () (Dallara 305-Mercedes - Manor) a 12"007
 Sebastian Vettel () (Dallara 305-Mercedes - Mücke) a 13"384
 Giedo van der Garde () (Dallara 305-Opel - Rosberg) a 20"928
 Esteban Guerrieri () (Dallara 305-Toyota - Midland F1 Racing) a 22"004
 Loïc Duval () (Dallara 305-Opel - Signature) a 23"182
 Kohei Hirate () (Dallara 305-Opel - Rosberg) a 26"148
 Atila Abreu () (Dallara 305-Mercedes - Mücke) a 28"318

Norisring
06. Norisring () (16-17/07/2005)

Ordine d'arrivo Gara 1: (34 giri per un totale di 78,200 km)

 Lewis Hamilton () (Dallara 305-Mercedes - ASM) in 30'35.173
 Sebastian Vettel () (Dallara 305-Mercedes - Mücke) a 3"040
 Paul Di Resta () (Dallara 305-Mercedes - Manor) a 4"607
 Franck Perera () (Dallara 305-Opel - Prema) a 5"686
 Lucas Di Grassi () (Dallara 305-Mercedes - Manor) a 9"244
  Marco Bonanomi () (Dallara 305-Opel - Prema) a 10"690
 Fabio Carbone () (SLC-Opel - Signature) a 13"771
 Guillaume Moreau () (Dallara 305-Opel - Signature) a 17"752
 Atila Abreu () (Dallara 305-Mercedes - Mücke) a 19"894
 Alejandro Nunez () (Dallara 305-Opel - HBR) a 22"881

Ordine d'arrivo Gara 2: (35 giri per un totale di 80,500 km)

 Lewis Hamilton () (Dallara 305-Mercedes - ASM) in 28'51.233
 Adrian Sutil () (Dallara 305-Mercedes - ASM) a 2"709
 Franck Perera () (Dallara 305-Opel - Prema) a 8"934
 Sebastian Vettel () (Dallara 305-Mercedes - Mücke) a 12"587
 Loïc Duval () (Dallara 305-Opel - Signature) a 16"023
 Lucas Di Grassi () (Dallara 305-Mercedes - Manor) a 17"146
 James Rossiter () (Dallara 305-Opel - Signature) a 17"546
 Paul Di Resta () (Dallara 305-Mercedes - Manor) a 19"068
 Esteban Guerrieri () (Dallara 305-Toyota - Midland F1 Racing) a 21"713
 Atila Abreu () (Dallara 305-Mercedes - Mücke) a 35"515

Nürburgring
07. Nürburgring (Circuito corto) () (06-07/08/2005)

Ordine d'arrivo Gara 1: (22 giri per un totale di 79,838 km)

 Adrian Sutil () (Dallara 305-Mercedes - ASM) in 30'49.380
 Lucas Di Grassi () (Dallara 305-Mercedes - Manor) a 0"594
 Kohei Hirate () (Dallara 305-Opel - Rosberg) a 16"216
 Hannes Neuhäuser () (Dallara 305-Mercedes - HBR) a 17"195
 Franck Perera () (Dallara 305-Opel - Prema) a 20"532
 Loïc Duval () (Dallara 305-Opel - Signature) a 26"650
 Atila Abreu () (Dallara 305-Mercedes - Mücke) a 26"967
 Giedo van der Garde () (Dallara 305-Opel - Rosberg) a 27"591
  Marco Bonanomi () (Dallara 305-Opel - Prema) a 28"799
 James Rossiter () (Dallara 305-Opel - Signature) a 29"470

Ordine d'arrivo Gara 2: (21 giri per un totale di 76,209 km)

 Lewis Hamilton () (Dallara 305-Mercedes - ASM) in 30'18.782
 Sebastian Vettel () (Dallara 305-Mercedes - Mücke) a 19"615
 Adrian Sutil () (Dallara 305-Mercedes - ASM) a 22"411
  Marco Bonanomi () (Dallara 305-Opel - Prema) a 29"406
 Giedo van der Garde () (Dallara 305-Opel - Rosberg) a 29"533
 Franck Perera () (Dallara 305-Opel - Prema) a 31"557
 Kohei Hirate () (Dallara 305-Opel - Rosberg) a 34"572
 Guillaume Moreau () (Dallara 305-Opel - Signature) a 35"737
 Gregory Franchi () (Dallara 305-Opel - Prema) a 38"664
 Loïc Duval () (Dallara 305-Opel - Signature) a 41"855

Zandvoort
08. Zandvoort () (27-28/08/2005)

Ordine d'arrivo Gara 1: (16 giri per un totale di 68,912 km)

 Guillaume Moreau () (Dallara 305-Opel - Signature) in 30'05.230
 Sebastian Vettel () (Dallara 305-Mercedes - Mücke) a 3"393
 Franck Perera () (Dallara 305-Opel - Prema) a 6"319
 Gregory Franchi () (Dallara 305-Opel - Prema) a 11"342
 Atila Abreu () (Dallara 305-Mercedes - Mücke) a 14"199
 Esteban Guerrieri () (Dallara 305-Toyota - Midland F1 Racing) a 15"468
 Hannes Neuhäuser () (Dallara 305-Mercedes - HBR) a 16"042
  Marco Bonanomi () (Dallara 305-Opel - Prema) a 17"161
 Alejandro Nunez () (Dallara 305-Opel - HBR) a 21"445
 Loïc Duval () (Dallara 305-Opel - Signature) a 26"089

Ordine d'arrivo Gara 2: (19 giri per un totale di 81,833 km)

 Lewis Hamilton () (Dallara 305-Mercedes - ASM) in 30'08.794
 Sebastian Vettel () (Dallara 305-Mercedes - Mücke) a 1"077
 Giedo van der Garde () (Dallara 305-Opel - Rosberg) a 12"687
 Guillaume Moreau () (Dallara 305-Opel - Signature) a 13"291
 Paul Di Resta () (Dallara 305-Mercedes - Manor) a 13"581
 Franck Perera () (Dallara 305-Opel - Prema) a 17"356
 Gregory Franchi () (Dallara 305-Opel - Prema) a 18"253
 Atila Abreu () (Dallara 305-Mercedes - Mücke) a 19"880
  Marco Bonanomi () (Dallara 305-Opel - Prema) a 20"555
 James Rossiter () (Dallara 305-Opel - Signature) a 21"137

Lausitzring
09. Lausitzring () (17-18/09/2005)

Ordine d'arrivo Gara 1: (20 giri per un totale di 68,200 km)

 Lewis Hamilton () (Dallara 305-Mercedes - ASM) in 31'10.310
 Giedo van der Garde () (Dallara 305-Opel - Rosberg) a 8"410
 Sebastian Vettel () (Dallara 305-Mercedes - Mücke) a 16"442
 Adrian Sutil () (Dallara 305-Mercedes - ASM) a 17"990
 Franck Perera () (Dallara 305-Opel - Prema) a 24"091
 Guillaume Moreau () (Dallara 305-Opel - Signature) a 27"435
 Atila Abreu () (Dallara 305-Mercedes - Mücke) a 32"313
 Lucas Di Grassi () (Dallara 305-Mercedes - Manor) a 35"698
 Hannes Neuhäuser () (Dallara 305-Mercedes - HBR) a 36"277
  Marco Bonanomi () (Dallara 305-Opel - Prema) a 39"177

Ordine d'arrivo Gara 2: (24 giri per un totale di 81,840 km)

 Lewis Hamilton () (Dallara 305-Mercedes - ASM) in 30'54.350
 Adrian Sutil () (Dallara 305-Mercedes - ASM) a 11"177
 Lucas Di Grassi () (Dallara 305-Mercedes - Manor) a 15"575
 Guillaume Moreau () (Dallara 305-Opel - Signature) a 19"091
 Franck Perera () (Dallara 305-Opel - Prema) a 23"590
 Giedo van der Garde () (Dallara 305-Opel - Rosberg) a 29"634
 Gregory Franchi () (Dallara 305-Opel - Prema) a 32"587
 Kohei Hirate () (Dallara 305-Opel - Rosberg) a 38"362
 Loïc Duval () (Dallara 305-Opel - Signature) a 39"675
 Esteban Guerrieri () (Dallara 305-Toyota - Midland F1 Racing) a 40"571

Hockenheim
10. Hockenheim () (22-23/10/2005)

Ordine d'arrivo Gara 1: (17 giri per un totale di 77,758 km)

 Lewis Hamilton () (Dallara 305-Mercedes - ASM) in 31'16.906
 Lucas Di Grassi () (Dallara 305-Mercedes - Manor) a 14"230
 Maximilian Götz () (Dallara 305-Mercedes - ASM) a 16"553
 Franck Perera () (Dallara 305-Opel - Prema) a 24"345
 James Rossiter () (Dallara 305-Opel - Signature) a 28"532
  Marco Bonanomi () (Dallara 305-Opel - Prema) a 31"772
 Esteban Guerrieri () (Dallara 305-Toyota - Midland F1 Racing) a 40"439
 Atila Abreu () (Dallara 305-Mercedes - Mücke) a 41"607
 Hannes Neuhäuser () (Dallara 305-Mercedes - HBR) a 47"046
 Gregory Franchi () (Dallara 305-Opel - Prema) a 56"940

Ordine d'arrivo Gara 2: (18 giri per un totale di 82,332 km)

 Lewis Hamilton () (Dallara 305-Mercedes - ASM) in 28'37.411
 Guillaume Moreau () (Dallara 305-Opel - Signature) a 3"990
 Sebastian Vettel () (Dallara 305-Mercedes - Mücke) a 5"772
 Loïc Duval () (Dallara 305-Opel - Signature) a 17"597
 Franck Perera () (Dallara 305-Opel - Prema) a 18"284
  Marco Bonanomi () (Dallara 305-Opel - Prema) a 21"501
 Hannes Neuhäuser () (Dallara 305-Mercedes - HBR) a 25"875
 Fabio Carbone () (SLC-Opel - Signature) a 28"000
 James Rossiter () (Dallara 305-Opel - Signature) a 32"186
 Kohei Hirate () (Dallara 305-Opel - Rosberg) a 33"383

Classifica finale

 Lewis Hamilton () (ASM)  192
 Adrian Sutil () (ASM)  94
 Lucas Di Grassi () (Manor)  68
 Franck Perera () (Prema)  67
 Sebastian Vettel () (Mücke)  63
 Loïc Duval () (Signature)  52
 James Rossiter () (Signature)  51
 Guillaume Moreau () (Signature)  47
 Giedo van der Garde () (Rosberg)  34
 Paul Di Resta () (Manor)  32
  Marco Bonanomi () (Prema)  21
 Kohei Hirate () (Rosberg)  18
 Fabio Carbone () (Signature)  15
 Maximilian Götz () (HBR/ASM)  13
 Atila Abreu () (Mücke)  12
 Esteban Guerrieri () (Midland F1 Racing)  12
 Gregory Franchi () (Prema)  11
 Hannes Neuhäuser () (HBR)  9
 Richard Antinucci () (Midland F1 Racing)  3
 Ross Zwolsman () (Zwolsman)  2
 Alejandro Nunez () (HBR)  1

Collegamenti esterni

 03
Euro Series


In the heart of one of Colorado's most beautiful and affordable, secured 55+ Communities, this lovely 2 bedroom/2 bathroom is awaiting your personal touch. The unit boasts a large footprint with 1560 square feet of finished living space, personal & shared storage spaces, parking garage with Cowboy Storage and many amenities and activities complete with a 10 M Dollar Club House for your use. Situated on the Golf Course, the unit has an enclosed Lanai providing space for enjoying the golf course and view of meticulously maintained open space and comfortable dining and entertaining. The open floor plan includes a large Great Room, Dining Room, Kitchen, Master Suite with ensuite bathroom & two large closets. The large guest bedroom is adjacent to a full bath. The in-unit laundry room includes new washer and dryer added in 2017. Newer appliances, solid countertops, & ample cabinets makes the kitchen a real win. Don't wait as this opportunity will not last! Come make it your home now!


text:
Q: Getting an XML attribute with DOMXPath in PHP ignoring namespaces I have an XML file:
<Receipt Version="2.0" ReceiptDate="2012-08-30T23:10:05Z" CertificateId="A656B9B1B3AA509EEA30222E6D5E7DBDA9822DCD" xmlns="http://schemas.microsoft.com/windows/2012/store/receipt">
....
</Receipt>

and I try to get CertificateId with XPath in PHP:
$doc = new DOMDocument();
$doc->loadXML($v);
$xpath = new DOMXPath($doc);
$query = 'string(/Receipt/@CertificateId)';
$id = $xpath->evaluate($query);

$id is void because Msft has abandoned this link, so the namespace is not accessible, that is I have to get CertificateId ignoring namespace (if I remove namespace string from XML, my code works, but I'd prefer to not edit XML). I know it can be done with local-name() XPath function, but how can I do this in PHP?

Here's how I read it from DOM:
        $id = null;
        if ($doc->childNodes->length > 0)
        {
            $root = $doc->childNodes->item(0);
            if ($root->nodeName == 'Receipt')
                $id = $root->attributes->getNamedItem('CertificateId')->nodeValue;
        }

This code ignores namespaces. But how to do this using XPath?

A: In XPath 2.0 you might use a wildcard for the namespace part: string(//*:Receipt/@CertificateId). However, PHP currently implements only XPath 1.0, as far as I know.
You can either register the namespace:
$xpath->registerNamespace('x', 'http://schemas.microsoft.com/windows/2012/store/receipt');
$query = 'string(//x:Receipt/@CertificateId)';

or select only attributes, if you don't want to even mention specific namespace:
$query = 'string(//*/@CertificateId)';

Otherwise, you are forced to use local-name:
$query = "string(//*[local-name(.) = 'Receipt']/@CertificateId)";

A: Here is no need to ignore the namespace. Namespaces do not have to be existing URLs. They have to be globally unique URNs. Many people use an URL with an domain they own, not much chance of an conflict that way. And you can put some documentation there.
To use an namespace in Xpath, just register a prefix for it:
$xml = <<<'XML'
<Receipt
  Version="2.0"
  ReceiptDate="2012-08-30T23:10:05Z"
  CertificateId="A656B9B1B3AA509EEA30222E6D5E7DBDA9822DCD"
  xmlns="http://schemas.microsoft.com/windows/2012/store/receipt">
</Receipt>
XML;

$document = new DOMDocument();
$document->loadXml($xml);
$xpath = new DOMXpath($document);
$xpath->registerNamespace(
  'sr', 'http://schemas.microsoft.com/windows/2012/store/receipt'
);
var_dump(
  $xpath->evaluate('string(//sr:Receipt/@CertificateId)')
);

Output:
string(40) "A656B9B1B3AA509EEA30222E6D5E7DBDA9822DCD"

An example for an URN namespace is rfc6321
If you don't like to use Xpath (Can't imagine why). You can use the namespace aware DOM methods and properties.
$id = null;
if ($document->childNodes->length > 0) {
  $node = $document->childNodes->item(0);
  if (
    $node->localName == 'Receipt' &&
    $node->namespaceURI == 'http://schemas.microsoft.com/windows/2012/store/receipt'
  ) {
    $id = $node->getAttributeNS(null, 'CertificateId');
  }
}
var_dump($id);