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Christian Witness in the Public Square: Retrospection and Prospection
by Dr Roland Chia | Oct 3, 2022 | Special Articles
This essay originally appeared in Engaging Society: The Christian in Tomorrow's Singapore, edited by Michael Poon (Singapore: Trinity Theological College, 2013). It is re-published here with permission.
The editors of this volume have invited me to reflect on my work with the National Council of Churches over the past twelve years in this essay. Constituted on 24th July, 1974, the National Council of Churches aims 'through mutual consultation and action to form Christian public opinion and to bring it to bear on the moral, social, national and international issues of the day, particularly those which affect the life and welfare of the people of Singapore'. The Council also seeks 'to provide an agency through which the Government of the Republic of Singapore may consult on matters of common concern to its members' (NCCS 2008, Art. 4). Under the energetic leadership of men like Bishops Robert Solomon (Methodist) and John Chew (Anglican), among others, the work of the Council has been greatly invigorated in the past decade. Membership has grown significantly during this period, and many independent churches and denominations like the Evangelical Free Church (EFC) are now members. More importantly, during this period, the Council was also able to substantially and effectively carry out its mission as enshrined in Article 4 of its constitution.
The Council's engagement with the government and the general public is diverse. It includes commenting on international issues like the conflict between Israel and the Palestinians in Gaza in 2009 to attending to more domestic concerns like negotiating with the government on the religious use of commercial and industrial buildings. The Council has also made arrangements with Singapore Customs to allow churches here easier custom clearance of goods and equipment coming in and going out of the country. Currently, the Council is addressing copyright issues pertaining to the use of published materials in the church, including religious songs. My contributions pertained to only some aspects of the Council's work. They can be grouped into two broad areas: interfaith relations and biomedical ethics. In this essay, I discuss some of the issues that I have encountered in my work with the Council. In the area of inter-faith relations, I will discuss in particular the paper that I wrote commissioned by the Council that serves as the theological resource for other documents and initiatives. In the area of bioethics, I will discuss the Council's response to the Bioethics Advisory Committee's consultations on human stem cell research and chimera research.
Following the horrific events of September 11, 2001, the Singapore government launched aggressive operations to counter terrorist activities in the country. In December 2001, the Singapore Internal Security Department (ISD) arrested 15 people of whom 13 were believed to be members of the terrorist group, Jemaah Islamiyah (JI). Investigations uncovered their plans to conduct a series of bomb attacks on numerous 'soft targets' in Singapore, including a shuttle-bus that transported US military personnel and their families, the US and Israeli embassies, the Australian High Commission, commercial buildings housing US firms, and US naval vessels (MHA 2003, 11-13). In August 2002, ISD arrested another 21 people, 19 of whom were JI members. On the presence of JI in Singapore, Dr Rohan Gunaratna, an international terrorist expert and head of terrorism research at the Institute for Defence and Strategic Studies in Singapore, wrote:
JI is a group set up by Osama bin Laden's Al Qaeda network specifically to attack Western targets in Asia and advance its objectives in the region. Many of the terrorists trained in Afghanistan have moved to theatres of conflict in the region and are in the neighbourhood (Quoted in MHA 2003, 3).
Terrorism is therefore a clear and present threat in Singapore, and without getting into the argument of habeas corpus, ISA does have a role to play in the nation's fight against terrorism.
'On Being a Neighbour'
These events have forcefully brought home the fact that interfaith relations in multi-religious Singapore should never be taken for granted. In 2002, Lim Khay Tham, the General Secretary of the Council invited me to write a paper on interfaith relations that would serve as the basis for further discussions on this important issue. Written mainly for pastors and church leaders, the paper entitled, 'On Being a Neighbour: The Christian and Interfaith Relations' provided a broad theological and ethical framework within which more specific issues could be explored. It was divided into three sections. The first section, 'A Theology of Religion', explored religion from the perspective of a Christian theological anthropology. Because human beings are created for eternal fellowship with their Creator, human religiosity 'reflects that which is intrinsic to human nature and humankind's true destiny as God's image and God's own' (Chia 2002, 1). This remains the case despite human sin and rebellion. Thus, although the paper affirmed the uniqueness of Christ and the 'exclusivity of salvation in Jesus' Name' (Chia 2002, 2), it also insisted that 'there is much in the religions that is good and true and holy that should be affirmed by the Church' (Chia 2002,1).
Cognizant of the possibility that not all member churches would readily embrace the idea of interfaith dialogue, the paper nonetheless insisted that 'Christians should not be afraid to dialogue with members of other religions' (Chia 2002, 2). It presented interfaith dialogue as 'an aspect of the larger matrix of social intercourse between persons.' In dialogue, 'we seek to discover one another, understand each other, appreciate our differences, and develop respect for each other even as we cherish our common aspirations and commitments'. Such sincere and open dialogue could expunge the 'prejudices that stem from false perceptions' (Chia 2002, 3). The paper maintained that conversations between people of different faiths should be an ongoing activity, and that it is only on the strength of the friendships forged as a result that conflicts – should they occur – could be quickly and peacefully resolved.
The paper argued that love (agape) should be the ethic that shapes the Christian's attitude towards people of other faiths. Drawing from the commandment of Christ to love the neighbour (Matthew 22:39), Paul's great poem of love (1 Corinthians 13), and the parable of the Good Samaritan (Luke 10:25-37), it briefly discussed the unconditional and indiscriminate nature of Christian love. Although the concept of tolerance, so fashionable in modern discourse on interfaith relations, is useful, love is a far more superior attitude. The paper then discussed the question of evangelism. In a 'multi-religious society, especially one in which there are other proselytising religions, like Islam, Christian evangelism will be met with competition, distrust and conflict' (Chia 2002, 5). Although Christians must not for this reason refrain from sharing the Gospel, they must be self-critical of the methods they employ, especially those that are coercive, insensitive and disrespectful.
The final section of the paper dealt with the question of the collaboration between Christians and members of other faith communities for the common good of society. Anticipating that some readers might object to such endeavours, the paper presented at the outset the premises and goals of such collaborations: 'The Christian ethic of love must compel Christians to welcome such collaborations with members of other faiths, as long as the objectives of such co-operations are in keeping with the will and purposes of God for the world' (Chia 2002, 6). Four possible areas of collaboration were highlighted and discussed briefly. The first is nation building: the church can work with other faith communities to contribute to the wellbeing of the nation and the flourishing of its citizens. Christians can also work with people of other faiths to 'bring about civic renewal to Singapore society' and 'multiply the arenas of meaningful and effective civic action' (Chia 2002, 7-8). Related to this is the promotion of public welfare: 'The Christian Church can therefore work with other faith-based institutions and communities which affirm the value of human beings and the need for society to care for those who are suffering or disadvantaged' (Chia 2002, 8). And finally, different faith communities can work together to achieve inter-racial peace and peace among the different religious groups.
The paper ended with an excursus that dealt directly with Christian-Muslim relations. It noted that recent events have brought 'home the urgency for Singapore citizens to develop strong interfaith and interracial relations, social cohesion and integration, without which the peace of the nation will be threatened' (Chia 2002, 9). While government policies have in some ways prevented the establishment of racial and religious enclaves, interracial and interfaith relations in Singapore still have a long way to go. The paper made three recommendations on how Christian-Muslim relations in Singapore can be strengthened. The first, of course, is dialogue. The second is education because 'very often prejudice is formed because of distorted perceptions of the other' (Chia 2002, 10). And finally, relationship between the two faith communities can be strengthened through intentional but selective collaboration. It is heartening to note that in the years that followed the writing of this paper these recommendations, especially dialogue and collaboration, have begun to develop between the two communities, although much more could still be done.
Dialogue and Collaboration
Among the different religious groups in Singapore, the Council was able to engage the Muslim community in creative and sustained dialogue and collaboration. This relationship was aided by the fact that Bishop Robert Solomon and Haji Mohammad Alami Musa, the President of Majlis Ugama Islam Singapura (MUIS) were friends and alumni of Raffles Institution. The first collaborative project that I was involved in on behalf of the Council was with the Association for Muslim Professionals (AMP). In 2004, we organised a seminar on the theme, 'Secular State, Moral Society' and invited both Muslims and Christians to reflect together and discuss the various permutations of this topic that affects both our communities. The speaker from the Muslim community was Syed Farid Alatas, the Head of the Department of Malay Studies and Associate Professor in the Department of Sociology at the National University of Singapore. The Council invited Rev Dr Daniel Koh, who is an ordained Elder of the Methodist Church and who teaches ethics at Trinity Theological College to present the Christian perspective. The theme was chosen because of the ongoing debates on homosexuality and the introduction of integrated resorts housing casinos in Singapore at the time.
A series of meetings with the MUIS ensued to discuss different initiatives and concerns, and I had the privilege of representing the Council at many of them. On July 8, 2005, I was invited to give a lecture on 'Biomedical Ethics: A Christian Perspective' at MUIS. The former Mufti, Syed Isa Semait, Alami Musa and about thirty Muslim scientists, medical doctors and lawyers were present at the talk. The most recent collaboration between the Council and MUIS is the Building Bridges Seminar on the theme, 'Postmodernism, Religion and Authority'. Lim Khay Tham, Dr Mark Chan, Elder Richard Chong and I met the representatives from MUIS several times to discuss the goals and format of the seminars. It was decided that there would be three seminars where discussants from both the Council and MUIS will present papers on topics related to the main theme. At this writing, two of the three seminars have already been conducted and the third is scheduled on April 2013. The seminars have generally been well received. It is hoped that the MUIS-NCCS would invite members of other faith communities to participate in future Building Bridges seminars.
BIOMEDICAL RESEARCH AND SOCIETY
In December 2000, the Singapore Government formed the Bioethics Advisory Committee (BAC) 'to examine and make recommendations for potential ethical, legal and social issues arising from research in the biomedical sciences in Singapore' (BAC 'Organisation'). The Singapore government regards biomedicine and related fields – pharmaceuticals, medical devices, and healthcare services – as an important investment and is determined to develop a strong public sector infrastructure to support the biomedical sciences. But just as important are the legal, social and ethical implications of the bio- medical and technological advances.
The rational and responsible management of bioethical issues is integral and critical to the national effort to develop biomedical sciences, and decisions regarding the biomedical sciences and research need to be solidly based on good science and high ethical and legal standards. To this end, the BAC actively gathers information and views from the international and local community, and after careful deliberation, makes recommendations to the Singapore Government (BAC 'Organisation').
In the past twelve years, the BAC has conducted a number of consultations on a wide range of biomedical issues, and has invited religious organisations including the Council to participate. I've had the privilege of preparing the responses for all these consultations on behalf of the Council. Some of the responses were distributed to readers for comments, and I would like to especially acknowledge the insightful contributions of Professor Kon Oi Lian and Bishop Solomon. But in most cases, it was not possible for more people to be involved in the process mainly because the BAC gave the Council very little time (usually only a week or two) to submit a written response. Apart from writing these responses, I also represented the Council at every dialogue session conducted by the BAC.
On 8 November 2001, the BAC sent its first consultation paper on 'Human Stem Cell Research' to the Council (BAC 2001). If my memory serves me correctly, Bishop Robert Solomon, who was then the President of the Council invited me to pen the response on behalf of the Council. Human stem cell research was advancing at an incredible pace, especially in the West. But such research, especially those involving human embryos, have raised significant ethical issues for which there is no consensus among members of the scientific community and ethicists. Recognising the therapeutic (and economic) potential of such research, the BAC stated that '[t]here is a need to find a proper public policy balance between the opportunities that biomedical science offers to improve human welfare and the limits set by important ethical obligations' (BAC 2001, 5).
Following the standard classifications found in the literature on stem cell research, the BAC made the distinction between human reproductive cloning and therapeutic cloning. Reproductive cloning refers to cloning a human being and allowing the clone to develop to adulthood. Recognising that with reproductive cloning, 'a human being may be brought into existence for a utilitarian purpose' (BAC 2001, 5) the BAC maintained that such cloning should not be permitted. The BAC, however, allowed therapeutic cloning which involves the creation of human embryos by nuclear transfer for research. Following the UK's Human Fertilisation and Embryology Act (HFEA) of 1990, which allows the creation of human embryos up to 14 days for the purpose of research, the BAC argued that such research should not be prohibited because of its therapeutic promise. Thus, the BAC stated that while it recognised 'the special status of an embryo as a potential human being, it accepts that it is justified to use early embryos, not more than 14 days old, for serious research, which may benefit others' (BAC 2001, 5).
The Council's response to the BAC consultation paper began by applauding the BAC's view that reproductive cloning should be prohibited because no human being must be treated merely as a means to an end (BAC 2002a, G-3-65). The Council also made it clear that it encouraged human stem cell research as long as it does not harm or destroy a human being. It therefore encouraged and supported research using adult stem cells and stem cells procured from cord blood. The Council then proceeded to address the main issue surrounding human embryonic stem cell research, namely, the moral status of the human embryo. It maintained that both the Bible and Christian tradition teach that the human embryo is a human person worthy of the respect and protection that is accorded to every human being. The Council's understanding of the status of the embryo was premised on the Christian doctrine of divine providence – that 'every human beginning is part of the divine plan and the result of divine agency' – and from a theological anthropology – that the human embryo is a bearer of the image and likeness of God. In addition, it also argued from the doctrine of the Incarnation, which maintains that at 'conception, the zygote is already the incarnation of the Eternal Son of God'. The Council then supplemented its theological arguments with scientific and philosophical ones. 'From the standpoint of science', it argued, 'the zygote is already endowed with its own genetic code, and its human nature'. From the standpoint of philosophy, 'it must be argued that the zygote of human parentage cannot articulate itself into another animal. This is because the zygote of human parentage is already a human being sharing in the nature of its parents' (BAC 2001, 2). Thus, the moral ideal proposed by the BAC – that a human being should never be used merely as a means to an end – should be applied to the human embryo as well.
The Council ended with a cautionary note, stating that scientific progress should never be allowed to eclipse the larger concerns about the value of human life:
The refusal to allow scientific progress to overshadow concerns for human life is found not only in the Christian community, but also in the collective wisdom of humankind as a whole, a wisdom born out of immense struggles in history. In the shadow of Nazism, The Nuremberg Code declared that 'no experiment should be conducted where there is an a priori reason to believe that death or disabling injury will occur'. In 1975, the Helsinki Declaration of the World Medical Association maintains that 'concerns for the interest of the subject must always prevail over the interest of science and society (BAC 2002a, G-3-66).
Chimera Research
Due to the practical difficulties in getting healthy women to donate their eggs of research, the BAC was tasked to look into other ways of creating more human embryos from which to harvest stem cells. One way is to create cytoplasmic hybrid embryos by combining human and bovine genetic material. Thus, on 8 January 2008, the BAC issued arguably its most controversial consultation paper to date entitled, 'Human-Animal Combinations for Biomedical Research'. The first paragraph of the paper made the impetus behind embarking on this consultation quite clear:
In 2002, the Bioethics Advisory Committee (BAC) published a Report on the ethical, legal and social issues in human cloning and stem cell research (the Stem Cell Report). Since then, significant advances have been made in stem cell science and technology and ethical issues have arisen as a result of the shortage of human eggs and the need to create human-animal combinations to further stem cell research (BAC 2008b, 6).
According to the paper, cytoplasmic hybrid human embryos (or cybrids) are created by SCNT (Somatic Cell Nuclear Transplant), 'in which the nucleus of a human cell is transferred into an animal egg from which the nucleus has been removed'. An embryo created in this way is a hybrid because even though it is 99% human, its genetic material originated from two species, in this case, human and bovine. The paper then discussed the many ethical issues surrounding such research and the objections that have been raised by various quarters.
In its response, the Council clarified that it was not against 'all forms of induced chimeras or biomedical research involving human-animal mixtures' (BAC 2010, C9-2). But the Council categorically opposed the creation of cytoplasmic hybrid embryos to supply stem cells for research because these embryos are human beings and their destruction should never be countenanced. The Council also noted that although the BAC paper was 'well-written and lucid, it suffers from being too sweeping and in some sense abstract' (BAC 2010, C9-3). For instance, there are many different ways in which human and animal materials can be combined, which the consultation paper did not discuss. This gave the impression that once the objections for a certain type of human-animal mixture are defeated, other forms of chimera research should not pose any ethical problems. Another example was the suggestion that chimeras are not uncommon since the recipient of xenotransplantation and even blood transfusion can be considered a chimera. The Council, however, warned that such arguments can be dangerously misleading because they failed to show that different chimeric creations would raise different ethical concerns: '… using a pig's valve to replace the diseased heart valve of a human patient is different from injecting undifferentiated human stem cells into a nonhuman zygote' (BAC 2010, C9-3).
In its lengthy response, the Council presented the theological and ethical framework within which to reflect on the implications of chimera research by discussing (1) the idea of human uniqueness (noting that some philosophers who promote such research based their argument on a version of the evolutionary theory that blurs species distinctions); (2) Human dignity (noting that philosophers and ethicists often premise their concepts of human dignity on certain attributes like sentience or rationality instead on mere humanity); (3) the moral status of the human embryo (since the main concern of the BAC document is the creation of human-bovine cytoplasmic embryos); (4) the moral status of the human-animal chimera (since it is theoretically possible to create humanised chimeric creatures); and (5) playing God (a concept that some love while others loathe, but one that is helpful for ethical reflection on the extent to which we should use our scientific and technological prowess). The final section of the Council's response discussed the ethics of the many different forms of research involving human-animal mixtures (a discussion that was totally absent in the BAC paper). The Council subsequently commissioned me to write a book on this topic to help Christians understand the profound ethical and social issues surrounding inter-species research (Chia 2012a). At the invitation of the Council, I also wrote a more general and introductory book on Bioethics and the Church (Chia 2010).
THE FUTURE OF ENGAGEMENT
In the past twelve years, the Council has been actively responding to numerous significant issues that have arisen in Singapore. These issues are not only relevant to the church and other religious communities. They directly or indirectly affect every member of our society – people of faith as well as those who do not profess any. The Council's calm and rational approach has not only won the appreciation of the Singapore government, but also its trust. And in a religious milieu like ours, where Christians are a significant and visible minority, it is imperative that an organisation like the Council, which represents a significant segment of Protestant and Orthodox churches here, continue to deepen that trust. As I have already pointed out at the beginning of this essay, the Council's achievements were very much dependent on the leaders who have guided its work in the past decade. These leaders not only knew the churches (and Christianity) in Singapore well, they also had a keen understanding of our multi-religious context and the way in which the government here operates. These are the nonnegotiable requisites for meaningful and constructive Christian engagement in a country like Singapore, with its unique confluence of religious diversity, a vocal and sometimes virulent minority of secularists, and a government that is at once secular and pragmatic, but never totally dismissive of religious views and sentiments.
As I write this essay, the Council is undergoing some significant changes in leadership. Bishop John Chew has retired as Bishop of the Diocese of Singapore, and Bishop Robert Solomon has stepped down after serving three terms as the head of the Methodist Church. The new leaders – Bishop Rennis Ponniah (Anglican) and Bishop Wee Boon Hup (Methodist) – will have to decide on how to navigate the future work of the Council and build upon the accomplishments of their predecessors. As leaders of the two largest Protestant denominations in Singapore, the responsibility of taking Christian engagement here further will invariably fall on their shoulders even if they would no doubt continue to have the support of the leaders of the other denominations. It is quite clear that a strong and vibrant Council will be of benefit to both the Christian community and society. The cultural and political situation in Singapore is changing so rapidly that the church can no longer exist in cloistered seclusion from what is happening around it. Neither should the church succumb to the secularist rhetoric that religious views must be confined to the private sphere and that they have no place in public debates. The church must resist the temptation of self-ghettoization and self-censorship by allowing secularism to determine the rules of engagement. The church must be confident that she can make a meaningful contribution to questions and issues that affect everyone in society, given the immense wealth of her own theological, liturgical and spiritual heritage. And the church must see this form of engagement as part of her witness, and as part of her mission in society.
In the past decade, the Council has worked very closely with Trinity Theological College (TTC), and this relationship should be strengthened and perhaps even formalised in some ways. That Council and College were able to work so closely and effectively bears wonderful testimony to the unity and collegiality that exist between the two institutions. This synergy would not have been possible without the vision of the principal of TTC, the Rev Dr Ngoei Foong Nghian, who has not only taken a keen interesting in developments in society but has also generously made available the College's resources, especially teaching faculty members, to the Council and the church at large. The effectiveness of the work of the Council was due to the collegial bond between the heads of churches and the principal and the collective vision they shared concerning the church's witness in society. This bond must not be broken if the Council is to continue to be faithful to its mission (as articulated in Article 4 of its Constitution) and effectively address societal issues in the future. But the Council must also look to its member churches for the relevant resources, as Christian engagement in the public arena invariably requires an inter-disciplinary grasp of issues. Theologians must therefore work with physicians, scientists, artists, journalists, economists, policy makers, politicians, educationists, and lawyers to provide credible and responsible input to the larger conversation. All these resources can be found in our churches, but the Council must be able to creatively harness them for its important work.
There is a sense in which both church and society (perhaps even the Government) in Singapore are new to such public debates. The Council is well aware of the fact that as Christians participate more visibly in these discussions, they will come under public scrutiny not only in the things they say, but also in the way in which they embody their theological and moral commitments. Christians involved in the public arena must be cognizant of what I have called elsewhere the 'politics of engagement'. This means that Christians must be sensitive to the fact that there are many disparate voices in the public square that yearn to be heard and acknowledged. The public square is therefore teeming with ideologically diverse players, each with their own agendas and goals. Christians must never concede to the rhetoric (which is often employed not just by militant secularists but sometimes also by the State) that the public square must be 'naked', that is, that it must be denuded of all religious concepts and ideas. If public discourse is to genuinely reflect Singapore society, the public square must be pluralistic, not secular, where religious voices and opinions are not only allowed but are also taken seriously. But in this pluralistic context, Christians must learn to communicate their vision of society calmly and clearly, confident in the wisdom of her great theological and moral traditions that received their inspiration from the Gospel of Christ.
This brings us to another important if controversial aspect of the politics of engagement: compromise. Some Christians have a natural aversion to the idea of compromise because for them it cannot mean anything other than selling out on what Christians hold to be true. What is needed, however, is a more nuanced understanding of compromise. In his book, The New Left and Christian Radicalism Arthur Gish explains that there are two kinds of compromise:
It is one thing to talk of compromise in the sense of flexibility and cooperation, a willingness to live with the ambiguities of life, to be aware of our questionable motives and imperfect actions, to reject dogmatism; and it is quite another thing to talk of selling out, retreating, being less than faithful, basing decisions on expediency rather than on faithfulness to one's commitment (Gish 1970, 95).
As Richard Mouw has wisely put it, 'Christians must often commit themselves to policies that from the biblical point of view will bring about only fragmentary justice and peace' (Mouw 1973, 97). In public engagement Christians must recognise the wisdom in the adage that we should not let the good become the victim of the perfect. Compromise does not mean that Christians should always be content with the fragmentary appropriations of the ideal. But it does mean that Christians must learn to accept modest gains in the political and social arena in order that they may assert greater influence in the future. Christians must therefore see this step as the beginning and not the end of their witness.
But Christian discourse in the public square must also take seriously the 'spirituality of engagement'. Because Christian participation in public debate is inextricably bound up with the church's witness in society, it must be governed by two attitudes: humility and civility. Christians must be humble because Christian engagement in public discourse is always riddled with great difficulties and challenges. Much wisdom is required if such engagements are to be fruitful. This is because engagement in the public discourse requires that Christians apply the theological insights gleaned from Scripture and tradition to very concrete and specific issues about which there are many differing opinions. Christians engaged in public discourse must be aware of the fact that ours is a religiously, ideologically and philosophically pluralistic society. Furthermore, there are those who believe that religion is unable to make any positive contribution to issues confronting society, and are determined to keep the public square secular. Because of these complex socio-political and ideological currents, Christians must always proceed with caution. History is littered with examples of how certain approaches taken by well-meaning Christians to apply biblical principles to today's swirling, confusing political world have not always been wise. Past mistakes, however, should not deter Christians from being involved. We should not be so overwhelmed by the need to be cautious that we become immobilised. But past mistakes should teach Christians to move into social and political engagement only after careful reflection and much prayer.
Christians who wish to be involved in social and political engagement must be realistic. The realism to which I refer is not just practical, but theological. Theological realism informs us that the social and political world to which we are called to bear witness is fallen and sinful. It is a world where something has gone terribly wrong. It is a world that is prone to human greed, attempts at self-aggrandizement, hypocrisy, and unethical means to achieve goals. This is a world that does not always welcome the truth. It is a world that is not always concerned for the common good, regardless how often and eloquently it deploys this rhetoric. But Christians engaged in the public square must also acknowledge their own inadequacies. The Lutheran doctrine that believers are justified sinners (simul justus et peccator) helps to bring out this point. Even when Christians participate in public discourse prayerfully and with an unwavering passion to follow their risen Lord, they nonetheless bring with them 'a burden of biased perspectives, incomplete knowledge and their own sinfulness' (Monsma and Rodger 2005, 327) One implication of this is that we may very easily confuse God's will with our own desires. Furthermore, some of the issues in the public square are very complex, and the Bible and Christian tradition may not have directly addressed them. Christians must therefore formulate their views by appropriating the relevant aspects of the tradition and by constructing a theological framework within which these issues can be reflected responsibly. For this reason, Christians engaged in policy development or advocacy sometimes differ on specific proposals. Finally, Christian engagement must be civil. In 1 Peter 3:15 and 16, we read: 'But in your hearts set apart Christ as Lord. Always be prepared to give an answer to everyone who asks you to give a reason for your hope that you have. But do this with gentleness and respect, keeping a clear conscience so that those who speak maliciously against your good behaviour in Christ may be ashamed of their slander'. Christians in the public square must always take care to always be civil, especially with those with whom we disagree.
In his book, Community, Church and State (Barth 1960), the Swiss-German theologian Karl Barth – one of the composers of the Barmen Declaration – maintains that one of the most important forms of Christian social engagements is prayer, the intercessions of the saints for the earthly city. Prayer is never passive, because true prayer always translates into service of God and man. Prayer, in fact, is itself an expression of that service. The activity of prayer is always also a political activity. The Church is called to pray for those in authority, for the state, the nation and society precisely because none of these things is divine, and therefore none of them is infallible. By praying for these 'powers' Christians de-divinise them, and place them under the lordship of Christ, which is their proper place. But prayer is also an activity that critiques the Church's naive triumphalism. It reminds Christians that their social programmes and political activities – however sincere, effective and wholesome – cannot transfigure this fallen world into the 'new heavens and the new earth'. The renewal of the social and political order is beyond us. We are simply called to faithfully point to the truth and justice of God in what we say and do. Ultimately only God can cause his truth and justice to prevail. Thus, as Christians continue to bear witness – as light to this dark world, and as salt to a society that has lost its flavour – we must also pray (for the world and for ourselves). And the most profound prayer that we must utter with every fibre of our being is: 'Thy kingdom come! Thy will be done! On earth as it is in heaven!'
AWARE Association of Women for Action and Research
BAC Bioethics Advisory Committee
MHA Singapore Ministry of Home Affairs
NCCS National Council of Churches
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Chia, Roland. 2009. The Ethics of Human Organ Trading. Singapore: National Council of Churches / Armour.
Chia, Roland. 2009. The Right to Die? A Christian Response to Euthanasia. Singapore: National Council of Churches / Armour.
Chia, Roland. 2010. Bioethics and the Church: An Introduction. Singapore: National Council of Churches / Armour.
Chia, Roland. 2011. 'Proposed Status of Children Bill: Response by the National Council of Churches', 1-12 [Unpublished].
Chia, Roland. 2012a. Hybrids, Cybrids and Chimeras: The Ethics of Interspecies Research. Singapore: National Council of Churches / Armour.
Chia, Roland. 2012b. 'Social Egg Freezing: Ethical and Social Considerations' [Unpublished].
Devan, Janadas. 2007. 'Secularism – not from theory but bloody history', The Straits Times, November 16, S11.
Ee, Jamie. 2008. 'Can You Please Kill Me? The Sunday Times, October 28, H6.
Gish, Arthur (1970) The New Left and Christian Radicalism. Grand Rapids: Eerdmans, 1970.
Ho, Andy. 2012. 'Let Her Freeze Her Eggs', The Straits Times, May 21. http://www.asianewsnet.net/home/news.php?id=31355.
Khalik, Salma. 2008. 'New Healthcare Model Needed', October 17, http://www.straitstimes.com/print/Breaking%2BNews/Singapore/Story/STIStory_291644.html.
Monsma, Stephen and Rodger, Mark. 2005. 'In the Arena: Practical Issues in Concrete Political Engagement', in Ronald Sider and Diane Knippers (Eds.), Toward an Evangelical Public Policy (Grand Rapids, Michigan: Baker Books).
Mouw, Richard. 1973. Political Evangelism. Grand Rapids: Eerdmans.
NCCS. 2008. 'Constitution of National Council of Churches of Singapore', http://info.nccs.org.sg/joom837/index.php/m-about-nccs/m-about-constitution.
NCCS. 2008a. 'Euthanasia', http://info.nccs.org.sg/joom837/index.php/m-statements/22-s10.
NCCS. 2008b. 'Human Organ Sale', http://info.nccs.org.sg/joom837/index.php/m-statements/23-s11.
MHA. 2003. The Jemaah Islamiyah Arrests and the Threat of Terrorism (Singapore, Government of Singapore, 2003).
The Straits Times. 2008. Editorial: 'Euthanasia Not That Unthinkable – Some Day', October 28, A24.
Dr Roland Chia is Chew Hock Hin Professor at Trinity Theological College (Singapore) and Theological and Research Advisor of the Ethos Institute for Public Christianity.


text:
Drimnagh
Dublin woman who was first in Ireland to get Covid vaccine will be laid to rest this week
It is understood that Annie Lynch, 81, passed away on Saturday following a battle with cancer
Kim O'Leary
Annie Lynch (Image: RIP.ie)
Dublin woman Annie Lynch, the first person in Ireland to receive the Covid-19 vaccine in Ireland, will be laid to rest later this week after she passed away on Saturday from an illness.
Annie Lynch, who was originally from the Liberties, had lived in Drimnagh for many years and in 2020 she made history by becoming the first person in Ireland to receive the Covid-19 vaccine. She sadly passed away in Drimnagh on Saturday with her family members by her side.
Annie is survived by her three children John, Alan, and Paula and grandchildren Kian, Jason, Christine, Aisha, Joanne and Amy, great-grandchildren Emily and Ava, brother Martin, brother-in-law Peter, and sisters-in-law Veronica and Jenny. Her late husband John sadly passed away in September 2020.
Read more: Man murdered and found in field in Co Meath named as gardai launch major probe
A notice published on RIP.ie reads: "Lynch (nee Hardiman) Annie, 10 December 2022, Mourne Road, Drimnagh, and formerly of Obltate Drive, Inchicore; peacefully, with her daughter by her side in the kind care of the staff of Crost Nursing Home, Inchicore; beloved wife of the late John, loving mam of Paula, John and Alan, and much loved nana of Kian, Jason, Christine, Aisha, Joanne and Amy, great-grandchildren Emily and Ava, brother Martin, brother-in-law Peter, and sisters-in-law Veronica and Jenny.
"Annie will be forever loved and very sadly missed by her loving daughter, sons, grandchildren, great-grandchildren Emily and Ava, brother Martin, brother-in-law Peter, sisters-in-law Veronica and Jenny, nieces, nephews, extended family, neighbours and friends."
Annie Lynch is the first person to receive the Pfizer BioNTech COVID-19 vaccine in Ireland (Image: Marc O'Sullivan)
Annie will repose at the Brian McElroy Funeral Home, Crumlin Village on Wednesday from 5pm to 7pm. Her funeral mass will take place on Thursday at 11:30am in Church of Our Lady of Good Counsel, Mourne Road followed by burial in Goldenbridge Cemetery, Inchicore.
The funeral service will be streamed online for anyone who can't attend the service in person on Thursday. Social media users were quick to pay tribute to the much loved Dublin woman, who received her first vaccine at St James's Hospital in December 2020.
One person said: "Sincere condolences to Annie's family, to Alan, John and Paula and her grandchildren. She was a lovely person, always full of life. May she rest in peace."
A second said: "Sincere Condolences to Paula, and all the family on sad passing of your mam. Our thoughts and prayers are with you all at this very sad time. May she rest in peace."
A third added: "Wonderful lady. May she rest in peace."
Court bombshell as Jonathan Dowdall says that Gerry Hutch told him he shot David Byrne at Regency Hotel
Motorists warned to avoid this 'really bad' hack to defrost car windscreens
First photo of Meath stabbing victim after two bodies discovered in separate incidents
Dublin school closures update as cold snap brings dangerous conditions to capital
Tributes flow for Dublin woman who was first in Ireland to get Covid-19 vaccine as she dies of illness aged 81

redpajama_set_name: RedPajamaCommonCrawl


border is a shorthand property that defines the width, color, and style of a border.
Initial value Initial value from individual properties.
An example showing how to use border CSS property.
The following code shows how to add a black thick solid border.


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In Mr Justice Darling's court yesterday Mr [W. Norman] Raeburn on behalf of the defendants in Whiteley v. Oceanic Steam Navigation Company (Limited), asked that a date should be fixed for the hearing.
He said that the plaintiff, who was a steward in the Titanic, and was injured, alleged negligent steering and unseaworthiness of the vessel, and it would be necessary for a number of nautical witnesses to attend. He suggested that the case should be heard on March 1st.
Mr Justice Darling said that the only objection was that the date would fall on a Sunday. Monday March 2nd was provisionally fixed for the hearing.


Dr. Purkayastha's is a tenure track faculty in the Department of Applied Physiology & Health Management. Her research interest is focused on cerebral blood flow regulation and the role of the autonomic nervous system in healthy and diseased humans. She has expertise in transcranial Doppler ultrasonography to examine cerebral blood flow regulation non-invasively. Dr. Purkayastha's research studies focus on mild traumatic brain injury, in other words concussion. Despite large numbers of incidences, and the higher risks for long-term health burden, the pathophysiology behind the injury is poorly understood. Dr. Purkayastha's laboratory examines the link between clinical symptoms such as cognition and postural balance and associated changes in cerebral blood flow regulation. Her goal is to identify objective markers for diagnosis of concussion preventing long-term second-impact syndrome and design appropriate therapeutic intervention in the future.


Rachel Parcell, of the blog Pink Peonies specializes in feminine and timeless pieces. Her design motto can be seen in this crisp white dress. Created with a fit and flare silhouette and topped off with fun flutter sleeves. This dress will become a closet staple!


text:
' Copyright (c) Microsoft.  All Rights Reserved.  Licensed under the Apache License, Version 2.0.  See License.txt in the project root for license information.

Imports Microsoft.CodeAnalysis.Structure
Imports Microsoft.CodeAnalysis.VisualBasic.Structure

Namespace Microsoft.CodeAnalysis.Editor.VisualBasic.UnitTests.Outlining
    Public Class DisabledCodeStructureProviderTests
        Inherits AbstractVisualBasicSyntaxTriviaStructureProviderTests

        Friend Overrides Function CreateProvider() As AbstractSyntaxStructureProvider
            Return New DisabledTextTriviaStructureProvider()
        End Function

        <Fact, Trait(Traits.Feature, Traits.Features.Outlining)>
        Public Async Function TestDisabledIf() As Task
            Const code = "
#If False
{|span:$$Blah
Blah
Blah|}
#End If
"
            Await VerifyBlockSpansAsync(code,
                Region("span", VisualBasicOutliningHelpers.Ellipsis, autoCollapse:=True))
        End Function

        <Fact, Trait(Traits.Feature, Traits.Features.Outlining)>
        Public Async Function TestDisabledElse() As Task
            Const code = "
#If True
#Else
{|span:$$Blah
Blah
Blah|}
#End If
"
            Await VerifyBlockSpansAsync(code,
                Region("span", VisualBasicOutliningHelpers.Ellipsis, autoCollapse:=True))
        End Function

        <Fact, Trait(Traits.Feature, Traits.Features.Outlining)>
        Public Async Function TestDisabledElseIf() As Task
            Const code = "
#If True
#ElseIf False
{|span:$$Blah
Blah
Blah|}
#End If
"
            Await VerifyBlockSpansAsync(code,
                Region("span", VisualBasicOutliningHelpers.Ellipsis, autoCollapse:=True))
        End Function
    End Class
End Namespace

redpajama_set_name: RedPajamaGithub


text:
"How'm I doin'?"–Remembering the '80s in NYC
How'm I doin'?"
That's the first thing I think of when I remember Ed Koch. He'd put up the big New York Hands and ask that question over and over. I kind of liked that. I think he wore a lot of overly patterned sports jackets, like big houndstooth checks. I like New York mayors generally, even when I don't agree with their politics. They have such big freaking mouths. When I think of Rudy Giuliani, I don't think of "broken windows" and his ridiculous placement of his security command IN the World Trade Center (if I am remember correctly—was it the 17th floor). I mean, he actually did a pretty good job with the WTC I think, until there was a certain moment when he sort of jumped the shark and seemed to think the whole freaking catastrophe was all about him.
But nothing will compare for me with the moment that he was on some radio show—no—he had his OWN weekly show— and started a rant about ferrets because New York was banning them, and a ferret lover called him. In case this precious moment has slipped from your mind, may I refresh your memory?
"There is something deranged about you. The excessive concern you have for ferrets is something you should examine with a therapist. There is something really, really very sad about you. This excessive concern with little weasels is a sickness. You should go consult a psychologist.? Your compulsion about, your excessive concern with it is a sign that there is something wrong in your personality. You have a sickness, and I know it's hard for you to accept that. You need help."
I don't have a dog or even a ferret in this fight, so for me, this moment was just golden.
For a while, we had a gentleman mayor named David Dinkins. I don't remember a damn thing about his policies. But I do remember that he never said anything as awesome about ferrets as Rudy Giuliani. Sure enough, his tenure was short and bland.
Now we have Mayor Mike, who also has that Big Appletude that brings a song to my heart. In 2010 there was a huge storm in the city, and it took a number of days to plow out the streets, and told people that they had to move their completely snowed in cars or take their lumps and have them towed and it was just too damned bad if they didn't like it. It was truly obnoxious, in the finest New York spirit.
So, Ed Koch. He was mayor from 1978-1989. The eighties were my first decade in New York. It was not exactly a decade I feel nostalgic about, although I understand that the scary, decayed place NY was at the time not all his fault. But here are some of the things I remembered (along with the fabulous shoulder pads, the Punched-in-the-face makeup and gimongous crimped hair of the Tube and Tunnel crowd, (especially that style where the front of your hair was pushed up really high and you still had bangs—not me—just sayin!"
–the $20 rule: If you didn't carry around at least 20 bucks for the robbers, they'd beat you up.
–the windshield wipers: Beggers who'd run out into the street and wash your windows while you went NO NO NO and they'd beg for money.
–the fear around the corner going down onto subway platforms
–the notoreiety of Central Park as a terrifying place.
–the beginnings of women wearing sneakers to work and changing into high heels in the office.
–Hot new food: Croissants!
–9th avenue Hookers coming up to cars, shivering in little outfits in the wintertime.
–Beggars filling Tompkins Square with a tent city until one day, boom, it was cleaned out.
–Reallly really cheap off-off Broadway theater (still here!)
–Lockers in Port authority. Then, when they took all seats out of Port Authority. Then, when they took all the benches off of most of the streets of the city.
–winos sleeping everywhere in cardboard boxes.
–crunching on crack vials walking to Port Authority.
–How you'd leave your door unlocked if you had a car so the thieves wouldn't smash the window in to get at your change or your radio. And the "No Radio" signs. And then the development of those car radios that you could remove and put up a big panel instead.
–the development of car alarms so obnoxious that one began to pray someone would just steal the damn thing.
–"Lofts" that were really lofts, not multimillion dollar open-style housing.
–the bodega on my corner that had nothing but old milk and diapers, but yet had a bulletproof window between you and the cashier.
–Cheap Indian restaurants that used colanders to cover lightbulbs and tacked tigerprint fabric to the wall for atmosphere on East 6th Street.
–Watching a policewoman sitting on top of a guy in handcuffs, holding the guy by his hair and smashing it again and again on the pavement.
–The terrifyingness of Alphabett City.
–The horrifying plague of AIDS and beautiful young men dying left and right all around us.
–graffiti—people seriously wondering if it was "art" instead of destruction of property.
I guess the dominant feeling that I don't miss is that constant creepy vibe of fear. Not fear for the future, but fear for the next ten minutes. I was always thinking, how fast can I run, where can I find help, who will see me if it's dark.
Now, New York is such a playground. Tables with umbrellas everywhere, charming parks with yoga, boule, reading sections, ice skating rinks, art installations, etc. People are so mannerly and civilized—I barely remember that choking feeling in my throat, the shiver down my spine. And yet, so many people are out of work, or underpaid, in this expensive city. That's fearsome in its own way.
I can't remember exactly what Ed Koch had to do with this. But man, those were some tough years. At the same time, New York was still itself. Scary, dark, dangerous, but for those who have that mysterious gene that makes them natural New Yorkers—who love its energy, abrasiveness, inventiveness, magic, deeply authentic—it still had that mysterious quality that puts wind in the sails of the curious, the creative, and the ambitious. And the loud ones, with the big-talking hands.
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One Response to ""How'm I doin'?"–Remembering the '80s in NYC"
Kathy W. February 11, 2013 at 12:03 am #
Thanks, Ms. Hex, for that trip down Memory Lane.


text:
Ed Miliband's poll rating
The Occam's Razor of politics
by J.G. | LIVERPOOL
THE MOST important rule in politics, the electoral equivalent of Occam's Razor, the clarifying maxim that should be displayed above the desktop monitors of hyper-active politicians, advisers and journalists in Westminster, is this:
Most things don't matter.
Almost all of the tactics, strategies, messages, campaigns, gambits, revamps, speeches, briefings, reshuffles and even policies that politicians and their advisers work on, and that lobby hacks analyse, are of zero enduring significance electorally. Very little of this political activity ever "cuts through" (in the Westminster argot) to voters, and even less of it manages to shift public opinion for anything but a few weeks. It is noise.
Elections are decided by a few fundamentals, such as the political cycle (the longer the government has been in power, the more hostile the public will feel towards it), the economic cycle (the more prosperous the country is feeling, the more likely they are to vote for the government) and, above all, the party leaders. Perhaps the only meaningful thing a political party can ever do to help its fortunes is elect a leader who has that "prime ministerial" quality that is hard to define but easy to recognise when one sees it.
Of course a party's economic credibility and closeness to the centre-ground matter, and these things are conveyed to voters via speeches, policies, campaigns, etc. But how well a party scores on these fronts is derivative, ultimately, of its leader. If a leader has a grasp of the national mood, and the will and the skill to reflect it, the party will be thought credible and centrist. If he does not, no amount of political activity by colleagues and advisers will compensate (in any case, if he is not a good leader the activity will be misjudged because the colleagues and advisers will be badly chosen).
Why am I telling you all this? Because it really, really matters that Ed Miliband, who gives his keynote speech to the Labour Party conference on Tuesday, is performing so appallingly in opinion polls, even though his party is (narrowly) leading the Conservatives. A Populus poll recently found that half of all Labour voters cannot imagine him as prime minister. On the eve of this conference, a YouGov poll for The Sun revealed that 5% of all voters think he is a natural leader, 4% say he would be good in a crisis, 9% regard him as decisive and 6% find him charismatic. Hours ago, a ComRes poll found that only a quarter of voters think Mr Miliband is a credible prime minister-in-waiting. Some of the reactions to him in focus groups are said to verge on the cruel.
Now, if you read my reaction to Mr Miliband's election last year on this blog, when I asked whether you could imagine a CNN newsreader referring to "British prime minister Ed Miliband", you will know that these numbers do not leave me on the floor in a daze of astonishment. I understood that the Labour Party found Mr Miliband warmer and more ideologically sympathetic than his brother, David, whom he vanquished to claim the leadership. But when it came to heft, bearing, judgement, decisiveness, star quality, appeal to swing voters, comfort on the biggest stages, and all the other characteristics that make a plausible leader of a nuclear power with a permanent seat on the UN Security Council and a population of 60 million....well, The Economist came to a different view to the Labour Party.
Still, "Most things don't matter" raises two questions. The first is whether a leader's (perceived) quality is immutable. The prime ministerial-ness of a leader may be one of the few things that matters in electoral politics, but is it something that can be developed, like a skill, or is it forged early on, like a characteristic? The evidence would seem to suggest the latter. Most politicians who have been elected prime minister in recent decades have seemed plausible occupants of Number 10 from the moment they became leaders of their party, especially Tony Blair and David Cameron. If Margaret Thatcher did not, it probably had more to do with the fact that Britain had never had a female prime minister before than because she was seen as particularly lightweight or unprepossessing. The opposite is also true: leaders of the opposition who were initially seen as not quite worthy of the big job tend not to dispel that impression over time. Ask William Hague, or Neil Kinnock. Ed Miliband, who is intelligent, in charge of a unified party and a better communicator than a year ago, must hope to win the public over in the coming years. But it may be that they have made their mind up about him, and that they do this with all leaders.
The second question concerns the exact balance between the few things that do matter. Does a prosperous economy trump a weak prime minister? Will a government that has been in power for a long time struggle to win re-election, even if the economy is booming? Labour don't need to do a huge amount to be at least the biggest party in a hung Parliament at the next election. If Britons feel poorer in 2015 than they did in 2010, could that anger not outweigh their doubts about Mr Miliband and see them vote out David Cameron? Again, the evidence is bleak for Mr Miliband. In 1992, the political and economic cycles were strongly against the Conservative government, which had been in power for 13 years and had just presided over its second recession in that time. But voters preferred John Major to Neil Kinnock as prime minister. That was enough to give the Tories a victory (and quite a comfortable one in the popular vote, at least). If you had to choose one of the three fundamental determinants of an election result to have on your side, you would opt for a top-class leader over a favourable spot in the political and economic cycles. When, if ever, has a party with a less esteemed leader than its rival won a general election?
Of course, you can draw all kinds of bold inferences from this analysis: that the Conservatives are in power simply because they have David Cameron, who strikes voters as more prime ministerial than anyone else of his political generation; that Labour would have eked out a fourth term in power had it not got rid of Tony Blair; that the result of the 2015 election was more or less determined on September 25th 2010, when Mr Miliband rather than his brother was chosen to take on Mr Cameron. Bold, simple-sounding and suspiciously reductive claims indeed. But are they wrong?
More from Blighty
What Ed Miliband needs
A living wage
Pay takes a pounding
A leaked speech on Britain's native-born
The real taboo
Current concern
The leverage ratio
Ed Miliband's problem: a lack of Fingerspitzengefühl
Despite good economic news pay in Britain is still in decline
"The burden of the native population on Britain is simply insupportable"
Higher leverage ratios do not require banks to "hold" anything back


text:
Frederick Rod MACLEOD
MACLEOD – Frederick Rod
It is with great sadness and heavy hearts that we, the family announce the sudden loss of our wonderful husband, father and grandfather Fred MacLeod on August 6, 2009 at Langley Memorial Hospital. Born in Glace Bay, Cape Breton Island he was the son of Harold MacLeod and Victoria (Wheeler) MacLeod Ferguson. Fred was in the Canadian Armed Forces from 1956 to 1961 after which he moved to BC where he worked as a nursing orderly at St. Joseph Hospital in Victoria, BC until 1974 when he joined the BC Ambulance Service. He retired on May 30th 1999 and spent several years serving the Royal Canadian Legion as a Service Officer and then President of Branch 15 in Abbotsford BC. In 2003 when he decided he would never join the Seniors Tour golfing he went back to his first love, helping people with medical challenges and became a Handi-Dart driver. He will be greatly missed by his loving and devoted wife of 30 years Jo, his children Tracy (Tim) Jantzen, Anita (Gary) MacLeod Wong, Daryl (Tina) MacLeod; his grandchildren Raelene, Calen and Asia. His sister Joan Morrison, nieces and nephews and his many friends and work colleagues past and present. Fred was predeceased by his parents, his brother William MacLeod and his brother-in-law Dee Morrison. A gathering to celebrate Fred's life will be held on August 27th at Cascade Community Church, 35190 Delair Road, Abbotsford BC at 1:30 PM. In lieu of flowers donations may be made to Doctors Without Borders www.msf.ca. The family would also like to send their heartfelt thanks to Dr. Joyce, Dr. Dhillon, the wonderful nurses in the Critical Care Unit and the caring staff at Langley Memorial Hospital.


About Facing College – Preparation, Selection, Major, and Focus While In College – Critical Skills!
I have delivered high school graduation addresses from time to time, and give advice to students going to college. I'll share this advice and welcome your comments.
Perhaps many will not agree my advice– how to prepare for college, what college to select, what to choose as a major, or what should be the main focus while in college.
But here goes. I invite your comments.
I believe that students should have a solid grasp and at least an introduction to the "Critical Skills" – those skills which everyone needs to succeed in a career. This is not to suggest that a student should not have a strong foundation of academic content – it is that he/she ought to be able to actually "do" something with that knowledge and content.
I believe that a college should be selected NOT based on its ranking by some third party as a "good school," but more on the feeling a student has about wanting to actually live and BE at that college. In other words, I believe that the selection should be made more from the "heart" than from the "head." The reason for this is that I believe students perform and learn better if they actually enjoy their collegiate environment, whether that be a local community college, a state university, a private liberal arts college, or an ivy league school (or whatever).
Certainly it is important for a student who knows in advance that he/she wants to prepare for a specific profession (such as becoming a physician) to obtain a strong foundation in the sciences. However, this is not always true – because there are many instances where individuals eventually wind up as physicians (or whatever) even after majoring in something totally unrelated to their eventual field.
What I do believe is that a student should major in that area where he/she feels most comfortable – i.e., major in what he/she "likes best." With such a focus, a student will perform better studying those things that he/she enjoys and, most likely, receive better grades.
The reason? I know of no direct and reliable correlation these days that most individuals actually wind up in a profession that matches exactly their college major.
I believe that the "college experience" consists of perhaps 30-40% academic content and 60-70% learning how to assimilate into, work and function in a new community. As I and many others reflect back on our college years, this seems to be the general feeling among most.
My feeling is that it is important for students to do well in college academically, but their MAIN focus should be to get involved as an active and participating citizen in their college, study hard when necessary, but FOCUS ON THE CRITICAL SKILLS.
I welcome thoughts and comments from others who either agree or disagree with this, and thank you for reading this.
Using Technology to Stay Informed – Confidentially!
Teaching Critical Skills – Are Common Core Standards the Answer??


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text:
We are glad you want to contribute to Knife-Container!

We utilize **Github Issues** for issue tracking and contributions. You can contribute in two ways:

1. Reporting an issue or making a feature request [here](#issues).
2. Adding features or fixing bugs yourself and contributing your code to Chef.

## Contribution Process

We have a 3 step process that utilizes **Github Issues**:

1. Sign our
  [Individual Contributor License Agreement (CLA)](http://supermarket.getchef.com/icla-signatures)
  or [Corporate CLA](http://supermarket.getchef.com/ccla-signatures) online once.
2. Create a Github Pull Request.
3. Do [Code Review](#cr) with the **Chef Engineering Team** or **ChefInit Core Committers** on the pull request.

###  Chef Pull Requests

Chef is built to last. We strive to ensure high quality throughout the Chef experience. In order to ensure
  this, we require a couple of things for all pull requests to Chef:

1. **Tests:** To ensure high quality code and protect against future regressions, we require all the
  code in Chef to have at least unit test coverage. See the [spec/unit](https://github.com/opscode/knife-container/tree/master/spec/unit)
  directory for the existing tests and use ```bundle exec rake spec``` to run them.
2. **Green Travis Run:** We use [Travis CI](https://travis-ci.org/) in order to run our tests
  continuously on all the pull requests. We require the Travis runs to succeed on every pull
  request before being merged.

In addition to this it would be nice to include the description of the problem you are solving
  with your change. You can use [Chef Issue Template](#issuetemplate) in the description section
  of the pull request.

###  Chef Code Review Process

The Chef Code Review process happens on Github pull requests. See
  [this article](https://help.github.com/articles/using-pull-requests) if you're not
  familiar with Github Pull Requests.

Once you a pull request, the **Chef Engineering Team** or **ChefInit Core Committers** will review your code
  and respond to you with any feedback they might have. The process at this point is as follows:

1. 2 thumbs-ups are required from the **Chef Engineering Team** or **ChefInit Core Committers** for all merges.
2. When ready, your pull request will be tagged with label `Ready For Merge`.
3. Your patch will be merged into `master` including necessary documentation updates
  and you will be included in `CHANGELOG.md`. Our goal is to have patches merged in 2 weeks
  after they are marked to be merged.

If you would like to learn about when your code will be available in a release of Chef, read more about
  [Chef Release Process](#release).

### Contributor License Agreement (CLA)
Licensing is very important to open source projects. It helps ensure the
  software continues to be available under the terms that the author desired.

Chef uses [the Apache 2.0 license](https://github.com/opscode/chef/blob/master/LICENSE)
  to strike a balance between open contribution and allowing you to use the
  software however you would like to.

The license tells you what rights you have that are provided by the copyright holder.
  It is important that the contributor fully understands what rights they are
  licensing and agrees to them. Sometimes the copyright holder isn't the contributor,
  most often when the contributor is doing work for a company.

To make a good faith effort to ensure these criteria are met, Chef requires an Individual CLA
  or a Corporate CLA for contributions. This agreement helps ensure you are aware of the
  terms of the license you are contributing your copyrighted works under, which helps to
  prevent the inclusion of works in the projects that the contributor does not hold the rights
  to share.

It only takes a few minutes to complete a CLA, and you retain the copyright to your contribution.

You can complete our
  [Individual CLA](https://secure.echosign.com/public/hostedForm?formid=PJIF5694K6L) online.
  If you're contributing on behalf of your employer and they retain the copyright for your works,
  have your employer fill out our
  [Corporate CLA](https://secure.echosign.com/public/hostedForm?formid=PIE6C7AX856) instead.

### Chef Obvious Fix Policy

Small contributions such as fixing spelling errors, where the content is small enough
  to not be considered intellectual property, can be submitted by a contributor as a patch,
  without a CLA.

As a rule of thumb, changes are obvious fixes if they do not introduce any new functionality
  or creative thinking. As long as the change does not affect functionality, some likely
  examples include the following:

* Spelling / grammar fixes
* Typo correction, white space and formatting changes
* Comment clean up
* Bug fixes that change default return values or error codes stored in constants
* Adding logging messages or debugging output
* Changes to 'metadata' files like Gemfile, .gitignore, build scripts, etc.
* Moving source files from one directory or package to another

**Whenever you invoke the "obvious fix" rule, please say so in your commit message:**

```
------------------------------------------------------------------------
commit 370adb3f82d55d912b0cf9c1d1e99b132a8ed3b5
Author: danielsdeleo <dan@opscode.com>
Date:   Wed Sep 18 11:44:40 2013 -0700

  Fix typo in config file docs.

  Obvious fix.

------------------------------------------------------------------------
```

##  Chef Issue Tracking

Chef Issue Tracking is handled using Github Issues.

If you are familiar with Chef and know the component that is causing you a problem or if you
  have a feature request on a specific component you can file an issue in the corresponding
  Github project. All of our Open Source Software can be found in our
  [Github organization](https://github.com/opscode/).

Otherwise you can file your issue in the [ChefInit project](https://github.com/opscode/chef-init/issues)
  and we will make sure it gets filed against the appropriate project.

In order to decrease the back and forth an issues and help us get to the bottom of them quickly
  we use below issue template. You can copy paste this code into the issue you are opening and
  edit it accordingly.

```
### Version:
[Version of the project installed]

### Environment: [Details about the environment such as the Operating System, cookbook details, etc...]

### Scenario:
[What you are trying to achieve and you can't?]

### Steps to Reproduce:
[If you are filing an issue what are the things we need to do in order to repro your problem?]

### Expected Result:
[What are you expecting to happen as the consequence of above reproduction steps?]

### Actual Result:
[What actually happens after the reproduction steps?]
```


text:
Home > Reviews > ZOMBIELAND – David Sardy
ZOMBIELAND – David Sardy
October 2, 2009 Leave a comment Go to comments
Original Review by Jonathan Broxton
A raucous comedy-horror with a significant splatter factor, Zombieland stars Woody Harrelson, Jesse Eisenberg, Emma Stone and Abigail Breslin as the four human survivors of an apocalypse in which a Mad Cow-like disease has turned the majority of the world's population into flesh-eating zombies. As the four brave heroes track across America, only their resourcefulness and their improvised weaponry stand between them and their being eaten by the walking undead… and hilarity ensues.
The film, which has been called the American answer to Shaun of the Dead, is directed by Ruben Fleischer, and has an original score by composer and former record producer David Sardy, who first came to prominence with his Vegas jazz score for the film 21 in 2008. The score starts with an ear-splitting electric guitar rendition of the Star Spangled Banner overlaid with various electronic stingers; from this bizarre beginning, the score develops into a rather unconventional electro-rock horror score in which electric guitars and beds of synthesizers compete with sampled sound effects and the smallest hint of an orchestra in an effort to build the most peculiar cacophony imaginable.
There is no real melody or thematic presence, just a set of seemingly unconnected vignettes that add a new level of disturbia to the already wacked-out movie. I actually really dislike this kind of scoring, which relies solely on ambience and texture to generate its atmosphere. Sardy's not a composer, he's a record producer with a very expensive set of keyboards, and it shows. Cues such as "Cardio", "406", "Carpush Manwich" and "Zombie in the House" are nothing more than disjointed explosions of noise, while others – such as "The Standoff", "Escalade Sting", "Smash the Van" – are little more than extended rock song intros, with no musical sophistication whatsoever.
It wouldn't be so bad if the score actually tried to be something other than another layer of sound effects, but the lack of ambition shown by Sardy and his director is, unfortunately, indicative of a more worrying trend in the film music world at large. It's all quite dispiriting, really, and one which most score fans would do well to avoid.
Cardio (2:29)
The Standoff (1:29)
Escalade Sting (0:35)
Hostess Truck (0:28)
406 (2:10)
Carpush Manwich (1:41)
Grocery Store (2:09)
Marriagable (2:46)
Girls Abandon Guys (1:01)
Smash the Van (0:28)
Walk 'n Talk (1:04)
The Yellow Hummer (0:31)
Clown Dump (0:41)
H3LP (1:33)
Gas 'n Gulp (2:05)
The Quiet Game (1:09)
Zombie Kill of the Week (0:12)
Zombie Kimosabe (0:54)
Searching the Murray House (1:03)
Zombie in the House (0:59)
Monopoly (1:06)
Pacific Playland, Pt. 1 (2:52)
Columbus Alone (0:30)
Estasi Dell Anima (1:54)
Clown (1:30)
Rat Scare (0:37)
As Close As I'll Ever Get To Home (0:56)
Relativity Records RMG 1004-1 (2009)
Categories: Reviews Tags: David Sardy, Film Score, Reviews, Zombieland
A SERIOUS MAN – Carter Burwell MAO'S LAST DANCER – Christopher Gordon


Practical Performance Car magazine (www.ppcmag.co.uk) recently ran two articles featuring cars prepared by Alex. October 2007 issue contained a GTV6 Buyers' Guide with some stunning studio shots (see below) of a newly restored, red 3.0 car. The following month Alex's own 75 featured in a test of "£2K" track cars.


Want to directly email someone at I Blogger but don't know their address?
We're still trying to figure out the format for email addresses at i-blogger.de for sure. We've got the following addresses though for employees currently at the firm. Does this get you any further on your quest?


text:
Die Rue Paul Albert ist eine Straße am Hügel des Montmartre im 18. Arrondissement von Paris.

Namensursprung
Die Straße trägt den Namen des Literaturhistoriker Paul Albert (1827–1880).

Geschichte
Diese Straße wurde zunächst 1867 zwischen der Rue André Del Sarte und der Rue Muller unter dem Namen «Escalier Sainte-Marie» eröffnet. 1870 wurde sie zur Rue du Chevalier de La Barre unter dem Namen «Rue Sainte-Marie» weitergeführt. Aus beiden Teilen wurde dann 1907 die Rue Paul Albert, wobei der erste Teil eine Treppenstraße blieb.

Weblinks

Straße im 18. Arrondissement (Paris)
Straße in Europa

redpajama_set_name: RedPajamaWikipedia


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Most everyone seems to be acquainted with the term 'meningitis.' We know it refers to an infection in the fluid and linings surrounding the mind and we all know it can be lethal. It is unclear whether or not the Glades county proposal will treatment that state of affairs for the uninsured poor who may use Florida Neighborhood Well being Center companies. The relationship between CDC and the state health departments chosen to foster the EIP aims has been a collaborative one, not purely a contractual relationship. For a variety of controversial reasons, dad and mom understand an increased safety hazard for their children as they stroll to school.


text:
Methamphetamine (14)
Methadone (1)
El Cajon Resident Sentenced to 15 Years for Selling Counterfeit Pills with Fentanyl that Caused 19-Year-Old's Death
SAN DIEGO – El Cajon resident Olatunde James Temitope Akintonde was sentenced in federal court today to 15 years in prison for selling fentanyl-laced pills that caused the death of a 19-year-old Santee man, identified in court records as S.J.G., in March of 2019. Akintonde previously admitted that he sent...
San Diego Man Sentenced to 13 Years in Prison for Fentanyl Overdose Death
SAN DIEGO – Tony Davis was sentenced today in federal court by U.S. District Judge Cathy Ann Bencivengo to 13 years in prison for supplying the heroin and fentanyl that led to the fatal overdose of a 41-year-old San Diego woman, on October 24, 2018. According to his plea agreement...
Takedown Dismantles DTO Based In Parkersburg
CHARLESTON, W.Va. – The U.S. Drug Enforcement Administration and the U.S. Attorney's Office for the Southern District of West Virginia announced today the arrests of four individuals for their roles in a drug trafficking organization responsible for distributing methamphetamine, fentanyl, cocaine, and marijuana in Parkersburg and elsewhere. The takedown is...
Alleged Drug Cartel Leader Charged
SAN DIEGO–A federal grand jury indictment was unsealed in San Diego today against alleged Mexican cartel leader Sergio Valenzuela Valenzuela in connection with his drug trafficking activities. Valenzuela Valenzuela was also the target of sanctions imposed today by the U.S. Department of the Treasury. The indictment, returned on September 28...
Drug Trafficker who used Teens as Couriers Sentenced to 85 Months
SAN DIEGO – A Tijuana-based drug trafficker who used teens as drug couriers was sentenced in federal court today to seven years in prison and a $50,000 fine for his leadership role in coordinating the movement of large quantities of cocaine, heroin, fentanyl, and methamphetamine to San Diego from Mexico...
Federal Jury Returns Guilty Verdict in Fatal Fentanyl Overdose Case
SAN DIEGO - A federal jury returned a guilty verdict today convicting Jahvaris Lamoun Springfield of selling Brendan James Gallagher fentanyl pills that resulted in Gallagher's fatal overdose on February 5, 2019. Springfield is scheduled to be sentenced on December 14, 2021, by U.S. District Judge Larry Alan Burns. The...
Pacific Beach Resident Sentenced for Distributing Fentanyl that Caused Two Overdoses
SAN DIEGO – Pacific Beach resident Maya Kol was sentenced in federal court today to 15 years in prison for selling fentanyl powder that caused the death of one man and sent another to the hospital over Labor Day weekend in September 2018. Two other men—including the source of Kol's...
San Diego Man Pleads Guilty in Fentanyl Overdose Death
SAN DIEGO – Tony Davis pleaded guilty in federal court today, admitting that he supplied fentanyl that led to the fatal overdose of Jacqueline Galvan, a 41-year-old San Diego woman, on October 24, 2018. According to his plea agreement, Davis agreed to sell more than 100 grams of what he...
San Diego Man Sentenced to 188 Months in Fentanyl Overdose Death
SAN DIEGO – Jeffrey Alden Blair was sentenced today by U.S. District Judge Anthony J. Battaglia to 188-months in prison for supplying the fentanyl that led to the fatal overdose of 45-year old Derrick Hotchkiss, a long-time rugby player for the San Diego Old Aztecs Rugby Football Club. Through his...
Doctor Pays $153,000 to Resolve Allegations of Overprescribing Opioids at his Escondido Clinic
SAN DIEGO –Escondido pain clinic doctor Bradley Chesler, M.D., has paid the United States $153,000 to resolve allegations that he overprescribed opioids. Dr. Chesler is a board-certified physiatrist who operates a pain clinic in Escondido, California. This settlement stems from the United States' investigation into whether Dr. Chesler illegally prescribed...


text:
Q: cli window on ubuntu under oracle vm My Ubuntu boots up to GUI interface.
How do I get to the cli or at least a text window? I can't do anything useful with a gui.

A: Access command line with Ctrl+Alt+T or Ctrl+Alt+F1
You can also set up Ubuntu to boot to the command line instead of GUI.
From a terminal edit /etc/default/grub
sudo nano /etc/default/grub

change the line
GRUB_CMDLINE_LINUX_DEFAULT="quiet splash"

to
GRUB_CMDLINE_LINUX_DEFAULT="text"

Save the file, then run:
sudo update-grub

Next time you boot it will stay in text (command line) mode instead of starting the GUI. If you want to start the GUI from the command line, use the command "startx".

A: Ctrl-Alt-F1, or click the Unity icon and type "terminal"

redpajama_set_name: RedPajamaStackExchange


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