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Home » International » Four in Five Children in Latin America and the Caribbean Will Not Be Able to Understand a Simple Text
Four in Five Children in Latin America and the Caribbean Will Not Be Able to Understand a Simple Text
Posted on July 1, 2022 in International
New World Bank-UNICEF report, in collaboration with UNESCO, calls for urgent action to mitigate the learning crisis in the wake of COVID-19
PANAMA CITY/WASHINGTON D.C., June 23, 2022 – Four in five sixth graders in Latin America and the Caribbean (LAC) are expected to lack basic reading comprehension proficiency, according to a report issued today by the World Bank and UNICEF, in collaboration with UNESCO. While the region was already in a learning crisis prior to the pandemic, this represents a substantial increase. This new and staggering estimate also suggests that two years of COVID-19 school closures in the region may have set learning outcomes back by more than a decade. Emerging evidence from across LAC buttresses these estimates.
The new report 'Two Years After: Saving a Generation' underlines that these learning losses could cost today's students in the region a 12 percent decrease in lifetime earnings.
Children in Latin America and the Caribbean experienced some of the longest and uninterrupted COVID-19 school closures in the world. On average, students in the region lost, fully or partially, two thirds of all in-person school days since the start of the pandemic, with an estimated loss of 1.5 years of learning.
"Latin America and the Caribbean faces an unprecedented education crisis, which could compromise our countries' future development," said Carlos Felipe Jaramillo, World Bank Vice President for Latin America and the Caribbean. "The fact that a large majority of sixth graders may not be able to understand what they read, jeopardizes the future well-being of millions of children who have not developed critical foundational skills, which increases the risks to deepen the already long-standing inequities in the region."
Younger and more vulnerable children have been disproportionally affected by the learning losses, the latest evidence from across the region shows, setting the stage for increased inequality and a generational crisis.
"Latin America and the Caribbean has already lost more than ten years of learning progress due to two years of COVID-19 school closures. The education catastrophe is still going on, day after day," said Jean Gough, UNICEF's Regional Director for Latin America and the Caribbean. "While most schools have reopened across the region, we are seeing that far too many children are not back in the classroom full-time, and many of those who have returned are lost. In both cases, they are not learning. Turning a blind eye to the most severe learning crisis ever faced by the region will hurt children now and all of us in the long run."
Also released today, 'The State of Global Learning Poverty: 2022 Update' report, produced by the World Bank, UNESCO, UNICEF, FCDO, USAID, and BMGF, shows that in comparative terms, the education crisis in Latin America and the Caribbean places the region in the second worst place globally. Only sub-Saharan Africa shows a higher rate of learning poverty, with around 9 out of 10 students at the end of primary education unable to read and understand a simple text.
More worryingly, Latin America and the Caribbean shows the steepest increase in this index since 2019, followed by South Asia. According to the report, this was likely due to the length of the school closures in both regions.
Claudia Uribe, Director of OREALC/UNESCO Santiago highlighted the outcome of the III Regional Meeting of Ministers of Education of Latin America and the Caribbean in which the urgency of prioritizing the recovery and transformation of education systems was expressed. "The recovery cannot mean going back to business as usual, it is necessary to prioritize education in the public agenda of our nations, guaranteeing its adequate financing in order to achieve the proposed objectives".
Given the gravity of the crisis 'Two Years After: Saving a Generation' urges governments to immediately focus policies on two essential strategies: returning to schooling and recovering lost learning. The first aims to complete the reopening of all schools in a sustainable manner, re-enroll all students, and prevent dropouts. The learning recovery agenda must prioritize foundational reading and math skills, assessing learning levels, and implementing learning recovery strategies and programs at scale. Addressing psychosocial needs of students and teachers and digital gaps will also be necessary to tackle these challenges.
The report includes four key actions to help put this generation back on track:
Place the education recovery at the top of the public agenda
Reintegrate all the children that abandoned school and ensure they stay in it
Recover lost learning and ensure the socio-emotional well-being of children
Value, support, and train teachers
The report's recommendations echo the "Commitment to the Recovery and Protection of Learning in Latin America and the Caribbean" announced earlier this month jointly with the InterAmerican Dialogue, UNESCO, and UNICEF, and with the support of the Presidents of Argentina, Chile, Ecuador, and Honduras.
Link to the report: https://documents1.worldbank.org/curated/en/099512306222222251/pdf/IDU00d6b64030a55e0423b0913f0f2ef3f764417.pdf
World Bank:
Ruth Gonzalez Llamas, Senior External Affairs Officer, +1 202 674- 4026, rgonzalezllamas@worldbank.org
Yuri Szabo, External Affairs Officer, +1 202 948-5341, yszaboyamashita@worldbankgroup.org
UNICEF:
Laurent Duvillier, Regional Chief of Communication, UNICEF Latin America and Caribbean Regional Office, +507-6169-9886, lduvillier@unicef.org
Carolyn McCaffrey, Communication Specialist, UNICEF Latin America and Caribbean Regional Office, +507-6587-2243, camccaffrey@unicef.org


A man was arrested for allegedly assaulting guests and attempting to break into the office of a motel on Highway 7 near Peterborough.
An Ajax, Ont., man faces charges after an attempted break-in at a Peterborough area motel early Thursday.
Peterborough County OPP were called to a motel on Highway 7 around 1 a.m. for reports that a man was attempting to break into the office of the motel in Otonabee-South Monaghan, just on the outskirts of the City of Peterborough.
Police say they located a suspect at the rear of the motel.
Police allege the suspect assaulted two guests at the motel.
Andre Saunders, 29, of Ajax, was arrested and charged with two counts of assault, mischief under $5,000, possession of a schedule I substance (heroin), and failure to comply with a recognizance.
He was held in custody and will appear in court in Peterborough on Thursday.


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10 richest basketball players of all time and their cars
The narrative has changed from averagely paid NBA players to athletes who make a lot of cash from mouthwatering wages and endorsements. These are not just rich NBA stars; they are the richest Basketball players of all time. These athletes have become individual brand and they represent anything you can call success and fame. With such staggering net worth, their car collection is anything but impressive. They own some of the most expensive cars on planet earth.
Roadniche has made a compilation of the 10 richest basketball players of all time and what we should expect to see in their garage.
Top 10 richest Basketball players of all time
10. Carmelo Anthony -: Net worth of $120 million
9. Kevin Garnett – Net worth of $120 million
8. Tim Duncan – Net Worth of $130 million
7. Hakeem Olajuwon – Net worth of $200 million
6. Grant Hill – Net worth of $250 million
5. Shaquille O'Neal – Net worth of $400 million
4. Lebron James – Net worth of $480 million
3. Kobe Bryant – Net worth of $500 million
2. Magic Johnson – Net worth of $600 million
1. Michael Jordan – Net worth of $1.9 billion
The 10-time All-star Carmelo Anthony is still very much active after spending close to two decades on the court. He began his career in 2004, where he led the Denver Nuggets to play-offs all season until year 2010. He has also won 2 NBA championships. For such huge success, Carmelo Anthony takes the number 10 position on our list with a staggering net worth of $120 million.
Carmelo Anthony cars
With such big cash in the bank, the NBA star Carmelo Anthony has quite an impressive car collection. He owns a Maserati Quattroporte, a Corvette Stingray, a Bentley Continental GT and a Chevelle Carmelo.
In 2004, the prolific Kevin Garnett took the Minnesota Timberwolves to the Western Conference, one of many highlights of his 21 seasons in NBA. Garnett was named in 15 All Star Games in the course of his playing career. In 2016, the highly decorated NBA star retired but still retains his impressive net worth of $120 million.
Kevin Garnett cars
Kevin Garnett is rich enough to acquire some of the most exotic cars in the world, ranging from classic cars to supercars. He doesn't share his garage like most celebrities do but he has been spotted in luxury models, one of which is a Land Rover Range Rover.
Tim Duncan has won the NBA championship for a remarkable five times and was named Finals MVP for 3 times. The 15-time NBA All Star is widely considered as one of the most prolific power forwards in NBA history. Duncan is the only player to be enlisted into the ALL-NBA and All-Defensive Teams in his first 13 seasons. He was active for 19 seasons, playing for the San Antonio Spurs with a net worth of $130 million.
Tim Duncan cars
READ The Kardashians' luxury car collection
According to report, Tim Duncan has nine custom-made cars in his garage, some of which include Audi R8, 1949 Mercury, 1950 Mercury, GMC Yukon, 1955 Chevrolet Bel Air convertible, 1969 Chevrolet Camaro, Porsche 911 Turbo and a Nissan GT-R.
The Nigerian-American Hakeem Olajuwon fondly called "The Dream" for his impressive seamless dunking capability on the court was inducted into the Basketball Hall of Fame in 2008 and FIBA Hall of Fame in 2016. He was active for 18 seasons and currently has a net worth of $200 million.
Hakeem Olajuwon cars
Hakeem Olajuwon is said to be a big fan of Mercedes Benz brand. He is a bit of a private person when it comes to showing off what he drives, but we reckon he has been spotted few times in the Mercedes S-Class model.
Grant Hill began his NBA career in 1994 with the Detroit Pistons and ended it in 2013 with the Los Angeles Clippers. He also played for Phoenix Suns and Orlando Magic. His Net Worth is estimated at $250 million. He is unarguably one of the richest basketball players of all time.
Grant Hill cars
Having a net worth of $250 million should be more than enough to fill his garage with expensive and fast cars, Grant Hill owns a Chrysler 300C, a Cadillac Escalade, Mercedes E-Class and a Jaguar XF.
The monster on the court popularly known as Shaq was a force to reckon with during his active playing days. Shaquille O'Neal has impressive records for 5th most number of baskets, 7th most number of points scored and several others. Over a laudable 19 years of playing career, Shaq played with the likes of Boston Celtics, Phoenix Suns, Los Angeles Lakers, Orlando Magic, Miami Heat and Cleveland Cavaliers. His jersey numbers "34" and "32" at the Lakers and Heat were retired respectively. He is one of the 3 NBA players to have ever made the NBA MVP, with a mouthwatering net worth of $400 million.
>>> Legendary NBA Shaquille O'Neil biography, cars and houses
Shaq cars
Shaquille O'Neal has always been a fan of expensive cars. His car collection is one of the most enviable ones, with the likes of Ferrari 355 Spider, Hummer H2S, customized 2001 Chevrolet G1500, Cadillac Escalade, Jeep Wrangler, Dodge Challenger Hellcat, Ford F-150, Vanderhall Venice 3 Wheel Roadster, customized Polaris Slingshot, Ranger Rover, custom-made Tour bus, Lamborghini Gallardo, convertible Mercedes Benz S550 and a Rolls-Royce Phantom.
Though still active, Lebron James is considered one of the greatest NBA players of all time. He is also one of the most marketable sportsmen on the planet, with several massive endorsements to his name. He has won the NBA championships 3 times and 4 MVPs. No doubt, we expect him to scoop more club and individual awards to his belt before he retires. Lebron James is said to worth around $480 million.
>>> Check out Find out what Lebron James drives when not playing basketball
Lebron James cars
READ See the ₦386.5M luxury machines in the 6-month champion Andy Ruiz car collection
Lebron James's impressive car collection features the likes of Jeep Wrangler Rubicon, Hummer H2, Lamborghini Aventador Roadster, Rolls-Royce Phantom, Chevrolet Impala, Bentley Continental GT, Maybach 57S, Ferrari F430 Spider, Porsche 811 Turbo S, and Bentley Continental GT.
Kobe Bryant passed away in 2020 from a helicopter crash, but his legacy still lives on. He is ranked 3rd for high scores in a regular season in the NBA. He holds the 1st position for the longest time of playing for a single club. He was with the Los Angeles Lakers for a shocking 20 years. Kobe Bryant during the course of his illustrious playing career, won 5 NBA championships and has been considered as one of the best-ever NBA players to step on the court. At the time when he was alive, his net worth was estimated at $500 million.
Kobe Bryant cars
Kobe Bryant owned an astonished car collection, featuring expensive models such as Lamborghini Murcielago, Bentley Continental GT, Ferrari F430, Lamborghini Aventador, Ferrari 458 Italian, 1963 Chevy Impala Convertible and a 1969 Pontiac Parisienne.
With 5 NBA championships and 3 MVPs to his name, Magic Johnson is one of the best NBA players ever. He spent his whole career with the Los Angeles Lakers and also became coach for the same NBA club. Magic Johnson was decorated in 1996 as one of the 50 greatest NBA players in history. Aside being a very prolific basketball player, he is also a serial entrepreneur, who has his hands in many businesses. Magic Johnson has a net worth of $600 million.
Magic Johnson cars
The NBA legend with a jaw dropping $600 million in worth, has a car collection that features luxury models such as Lincoln Navigator, Mercedes Benz G63, Rolls-Royce Phantom Drophead Coupe, Bentley Continental Mercedes-Benz SL 500 Roadster and a Rolls Royce Wraith.
Michael Jordan is arguably the greatest NBA player of all time. Although, few people might disagree with this but his statistics speak for themselves. He is the richest basketball player of all time. Jordan was highly marketable and his influence grew outside the sport. Despite retiring in 2003, His range of sneakers is still bringing in load of cash into his account. His net worth is a testament of an incredible career he had.
Michael Jordan cars
Michael Jordan owns a Chevrolet C4 Corvette, a Ferrari 512 TR, Porsche 911, Aston Martin DB7 Volante, Mercedes-McLaren SLR 722 Edition, Ferrari 599 GTB Fiorano and Aston Martin DB9 Volante.
>>> See Michael Jordan's car collection, biography and net worth in 2020
Ranking Richest basketball players Net worth
1. Michael Jordan $1.9 billion
2. Magic Johnson $600 million
3. Kobe Bryant $500 million
4. Lebron James $480 million
5. Shaquille O'Neal $400 million
6. Grant Hill $250 million
7. Hakeem Olajuwon $200 million
8. Tim Duncan $130 million
9. Kevin Garnett $120 million
10. Carmelo Anthony $120 million
These 10 richest basketball players of all time didn't get on the list without sweats and consistency at the very top of their career. Their car collection is anything but a testament of how successful they have been over the course of their playing time. You can check out some of our interesting celebrity car news and car collection for more excitement.
Lil Baby biography, net worth and cars
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Jan 3, 2021 Automaster

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Black Bart robs his last stagecoach – 1883
Category: This date in criminal history / Tag: Black Bart, Black Blart robs his last stagecoach 1883, Charles Boles, old west outlaws, what happened on this date in criminal history / Add Comment
On this date in 1883, notorious bandit Black Bart robs his last stagecoach. He was born Charles E. Boles around 1830 in New York. As a young man, he abandoned his family for the gold fields of California, but failed to strike it rich as a miner and turned to a life of crime. By the mid-1850s, stagecoaches and Wells Fargo wagons transported much of the huge output of gold from California. Often traveling in isolated areas, the Wells Fargo wagons and stagecoaches quickly became favorite targets for bandits; over the course of about 15 years, the company lost more than $415,000 in gold to outlaw robbers. It is believed that Boles committed his first stagecoach robbery in July 1875. Wearing a flour sack over his head with holes cut for his eyes and a fancy gentleman's black derby, he intercepted a stage near the California mining city of Copperopolis. When guards spotted gun barrels sticking out of nearby bushes, they handed over their strong box to Boles. He cracked open the box with an axe and escaped on foot with the gold, though his "gang" of camouflaged gunmen stayed behind. When the guards returned to pick up the box, they discovered that the "rifle barrels" were just sticks tied to branches. During the course of his criminal career he never shot anyone nor robbed a single stage passenger; he gained fame for his daring style and the occasional short poems he left behind, signed by "Black Bart, the Po-8." Wells Fargo, however, was not amused and the company ordered its private police force to capture the bandit, dead or alive and after several years of searching Wells Fargo detectives finally located Boles in San Francisco. Arrested and tried, Boles pleaded guilty and received a sentence of six years in San Quentin prison. He served just over four years. After his release from prison, Boles disappeared, never to be seen or heard from again.


The time comes closer and closer. A night away – every mom's dream. Your husband agreed to take care of the kids and you get to spend a couple hours away from it all. You start to slowly get ready, putting on your makeup and fixing your hair in between your own yawns and your baby's cries. As you look at your wardrobe you are overwhelmed at the options. Options that are too small, too tight, the wrong season, faded, or dirty. You finally pick an outfit with the least amount of spots on it that fits as good as possible. After spot cleaning for the 2 minutes you have left, you get dressed and grab the first purse you see. Yet you can't even make it to the door. You sit. The tears come pouring down. The stress and anxiety that overcomes you makes it impossible for you to even step out of the house. These feelings that come simply from exhaustion. Pulling out your phone, you send a quick text to cancel, crawl into bed, and cry with frustration and guilt.
5 months postpartum. 5 months of only 2-4 hours of sleep at a time. 5 months of the never ending struggle of feeding. 5 months of whines and cries throughout the days and nights. 5 months and yet it is still not over.
The joy of a new baby is overwhelmingly incredible. Yet that joy is so often masked by emotions that overtake. Emotions that are excruciatingly difficult. Emotions which include loneliness, fear, sadness and depression. As the days, weeks, and months go by you wait for the clearing to come – for the light at the end of the long, exhausted tunnel. Many days you see glimpses of it and sometimes you are even completely out of that tunnel, only to be thrown back in a few days later.
When will it be over? The frustration. The aggravation. The desire for more. The earning to no longer be tired.
And on top of it – the guilt. GUILT amidst the struggle you already are facing. Guilt as a mother for not doing your job the way you think you should be. The guilt for keeping your toddler inside all day, simply because you don't have the energy to take her outside. The guilt for allowing your toddler to watch hours of television because you have to spend hours feeding baby. The guilt for letting your baby cry so that you can tend to your toddler throwing a fit, and then letting your toddler scream for your attention while you comfort your baby for the umpteenth time that day. The guilt for not being able to do it all, yet wanting to do everything for those little ones you love so much.
Then comes the outside guilt. The guilt for not seeing family and friends enough. The guilt for forgetting to respond to lost messages that were read in between cries from the little ones. The guilt for cancelling for the third time because you simply got no sleep the night before.
The guilt for saying no. No to friends, no to family. No to events and no to groups. The desire to say yes and then becoming flaky because you just can't.
If only we could remind ourselves. If only we could stay true to ourselves and our own needs and desires. If only we could learn to say no with freedom. If only we could separate ourselves from these expectations; whether they come from the outside or whether they come from our own hearts.
Dear new mom. I hear you. I am there. And I urge. I urge you to say no. Say no and be free from any expectations. Because dear new mama, you have enough on your plate. And dear new mama, this is simply a short stage that will be over oh so soon. Dear new mama, be free. Be free from guilt.
And dear new mom, say yes. Say yes to help. Say yes to your next door neighbor asking if they can take your kids for an hour so you can shower. Say yes to your friend offering to help clean your house. Say yes to your husband willing to take a night shift. Say yes.
I know those feelings of guilt will be tough to ignore, but be reminded – you have no reason to be guilty. I know because I am there right now. And I am learning. I am learning to say no to expectations and yes to help. I am being humbled again and again at this crazy stage of motherhood. Learn with me; be humbled with me and let's get through this with a sense of freedom.


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Carpenter Peak Hike in Roxborough State Park
The hike up Carpenter Peak in Roxborough State Park is a strenuous 3.1 mile journey (one-way) to a foothill summit that overlooks the red rock formations of Fountain Valley. You'll also gain 360 degree panoramic views of Denver, east to the plains, and west to distant snow-capped peaks. In this Colorado trail profile, you'll find driving directions, trail map, and more tips and details to help you enjoy this adventure in Roxborough State Park.
Trail Snapshot: Carpenter Peak Hike at Roxborough State Park
6.2 Mile Round Trip
Approx. +960′
Click for a Map of Roxborough State Park
Driving Directions to Roxborough State Park
Red rock formations, meadows, wildlife: mule deer, eagles, foxes, birds
Hiking, birdwatching, Visitors' Center
Entrance Fee or State Parks Pass Required
Parking and Trailhead Information
The last two miles of access road into Roxborough State Park are a maintained dirt road, but it can get washboarded and can be tough on the car. Still, it's not a long drive in. Undulating green hills can be seen in the east where deer and antelope graze. Roxborough State Park can fill up during it's busiest hours on the weekend. If that's the case, you can wait until enough vehicles exit the park then drive in. The peak times appear to be are around 10AM-2PM on the weekends. If the line looks long, you can always turn around and head over to Waterton Canyon or to South Valley Park–both are great options.
The hike up to Carpenter Peak begins just southwest of the Roxborough State Park visitor center. Clear signage marks this access to Carpenter Peak, the Willow Creek, and South Rim Trails (pictured above). Soon the trail enters a corridor of scrub oak which provides shade for this first short segment of the hike. There is a great deal of poison ivy in this corridor, so be sure to avoid going off trail. Just short of 0.5 mile into the hike, the trail will open up to a large meadow among the red rock. Continue following the signs for Carpenter Peak.
The trail will soon cross a dirt road and begin its way west. This is the most steep and demanding segment of trail. We've classified this as a moderate hike in difficulty, but for those who are from out-of-town or who are not in the best of shape, it may be considered difficult.
At 1.7 mile, the trail will come to a Y intersection (pictured above). The trail to the left leads to Elk Meadows, and the trail for Carpenter Peak leads to the right. The trail now winds along the hillsides with switchbacks that open up to expansive views of the red rock formations that make Roxborough Park Denver's Garden of the Gods.
After gaining the ridge at mile 3, hikers will encounter a final intersection. Again, there is clear signage pointing the way right to Carpenter peak, now just a few hundred yards further. At the summit, you'll be able to take in a 360 degree panorama of Denver, Roxborough State Park, the plains, and distant mountains in the west. I particularly enjoy the views from here over to the mountains that surround Waterton Canyon. In the Spring and early Summer, a few western peaks will still still show their snow caps.
The return route follows the same trails back down to the visitor center.
Tips & Resources for Hiking to Carpenter Peak in Roxborough
Posion Ivy: Because there is a significant amount of poison ivy that grows out to the edges of parts of this trail, it's wise to wash your clothing soon after your return home as poison ivy can affect people by indirect contact.
Hiking in Winter: If you plan to hike Carpenter Peak in the winter, it is advised that you have traction devices like YakTrax because much of the trail will be in shadow, and ice will likely form on the trail.
Trail Map for Roxborough State Park: Trail Map Link
After the Hike: Waterton Tavern in Roxborough
Grizzly Peak Hike at Loveland Pass
Continental Falls Hike Near Breckenridge
Alderfer and Three Sisters Park
How long does it take to get to the peak in winter time ya think? I'd like to time it with a sunrise view.
Josh, it depends on trail conditions. With winter trails, I usually add about 30% to my times. At the time of this reply, Roxborough State Park opens at 7AM (so around sunrise).


I have all my original teeth, my hair, I get my teeth cleaned by a professional. I work out almost every day, my skin is good also, I have good manners and am very polite, I have always loved to make others laugh. I wear a 35 waist 36 inch length in pants, size 11 1/2 shoe.
Like dining out, travel. Financially responsible, like to read alot; am a real history buff---like historical sites, e.g., battle sites---Civil & Revolutionary wars; characters that changed the world, Presidents, dictators, philosophers, theologists etc. Am a true animal lover. House, newer car paid for; no major(or minor) outstanding debt. Can be somewhat of a homebody too, in addition to traveling.
Retired Military,Retired Journeyman Electrician,IBEW? UAW Union Member.Devorsed 2 yrs. Children grown and on their own.Where i live at present and where i will be next year ,is not known at present.Have moved everal times in last couple yrs. to spend time with family.Open to new places and idea,s.
two daughters age 30 and32 . happily divorced . universty of TN. sports fan . love to camp fly fish play golf and party with my friends . i date mostly younger women . age is just a number and im still going strong .I go to the gym 5 days a week .
I'm 30 retired military young. I've recently completed my bachelors degree in CJ. I'm looking for a challenge and a relationship is the challenge that's been whipping my tail. I'm open to trying dating now . I don't go out so I don't meet new people like I think I want to .


The Lowland Canal Carnival has been organised by canal custodians Scottish Canals in partnership with various canal-focused voluntary bodies.
It will see a flotilla of steam boats, yachts, narrowboats, rowing boats, canoes and kayaks travel through the canal over the Bank Holiday weekend of May 24-26.
A trio of public events will also take place on the banks of the canal at The Falkirk Wheel and Auchinstarry Marina in Kilsyth, and finish off on Sunday, May 26 at Kirkintilloch – the 'Canal Capital' of Scotland.
Updates on the event will be posted on Scottish Canals' website and social media channels as plans progress, say organisers.


Get a car-buying and -servicing experience unlike any other by coming in to Wallace Lincoln in Fort Pierce, FL. We've been serving drivers from all over the Southeast for more than eight decades and across three generations of the Wallace family, meaning we've had time to refine how it is that we do business. During all those years, we've never strayed from the hallmark upon which the Wallace Automotive Group was founded: customer satisfaction. To experience the Wallace difference for yourself, come visit Wallace Lincoln today!
If you're shopping for a new or used car, you'll be blown away by the huge inventory available at our Florida Lincoln dealership. The selection of new Lincoln models available on our lot is sure to catch your attention, as we have everything from new Lincoln sedans to stunning luxury SUVs you don't want to miss. Test-drive a new Lincoln MKZ or Continental to improve your daily drives, or select a new Lincoln MKC or Lincoln MKX to truly command the road ahead. We also have a wide range of used Lincoln vehicles, Certified Pre-Owned Lincoln models and pre-owned cars from all different makes. Find the car of your dreams and talk to our Lincoln financing experts now to see how you can get the keys!
Keeping your luxury vehicle in peak condition can be easy when you trust the team of experts at the Wallace Lincoln service center for repairs and maintenance. From quick oil changes, tire rotations and vehicle inspections to more serious engine and transmission repairs, our Lincoln service techs can handle it all. You can schedule a service appointment online now to book a time that works for you, or feel free to call our service department if you have any questions. We also sell genuine Lincoln parts and accessories to make it easy for every Lincoln owner to get the car parts they need.


On 8 September, Prime Minister Narendra Modi while attending the 14th India-ASEAN Summit and the 11th East Asia Summit met US President Barack Obama at Vientiane, Laos on the sidelines of the events.
"Two democracies and a defining partnership of our era! PM meets President Obama @POTUS on sidelines of EAS," tweeted Ministry of External Affairs (MEA) official spokesperson Vikas Swarup.
Though both leaders had met during the ASEAN Summit here and the G20 Summit at Chinese city of Hangzhou, this was the first one-to-one meeting between them.
The White House yesterday said that President Obama will hold a bilateral meeting with Prime Minister Modi.
Today's meeting is said to be the eighth meeting between the two leaders in the last two years.
The duo had first met at the White House in September 2014 when Prime Minister Modi travelled to Washington DC at the invitation of the US President.
The meeting is a significant one as it is likely to be their last official engagement together with Obama's presidency set to end next year.


What do you do with a Lubavitcher Chasid who once spent two years in army tactical intelligence? Make him principal of one of the scariest junior highs in the South Bronx, of course.
Last Friday's New York Times had a front-page article on 39-year-old Shimon Waronker, who not only fits this improbable description but actually has made the school work. The photo just below the fold showed the Chabadnik in his suit, tie and velvet yarmulke, with his hand on the shoulder of a smiling African-American boy, surrounded by other pleasant-looking minority-group kids. It's not a scene I remember from my junior high in Brooklyn, where the principal was a battleaxe who never smiled at anyone.
It's also not what you would have run across in 2004, when Waronker arrived. Gangs roamed the schools and threatened kids, smoking, drinking, and who knows what else was common in the bathrooms, attendance levels were ridiculous, and the school had ripped through six principals in two years. It was ranked one of the twelve most dangerous schools in New York, and rumor said the strange Jew who thought he could handle it would be gone by the end of his first year.
Who is this miracle worker? He was born in Chile and spoke only Spanish when he came to Maryland with his parents at age 11. ROTC and army service came along, after which he began thirsting after Torah. As a baal t'shuvah (returning Jew) studying at a yeshiva, he found his personal path, but his calling was teaching, and his drive to repair the world led him to Mayor Bloomberg's principal-training academy.
When he showed up in the South Bronx, many people were skeptical to say the least. Not only did it look like culture shock, it looked like an impending train wreck. Black-Hat-and-Beard meets Hip-Hop? One mother wanted to know if the new Jewish principal was planning to charge the kids for lunch.
His military experience came in handy—"textbook counterinsurgency," he says. He held elections to co-opt the popular kids and gave them lessons in leadership. ("It's like they figured out our game," one fifteen-year-old complained.) He required khaki pants and white shirts as uniforms and suspended students for things like slouching and yawning in class. He asked some teachers to patrol the roof with walkie-talkies on Halloween to prevent a hail of potatoes and eggs as happened in previous years. "You control the heights, you control the terrain," he said.
He also sent most of the school for etiquette lessons at an upscale restaurant, bought them all copies of a book on "The Five Secrets of Teen Success," and gave the boy pictured in the photo—he was getting into fights but Waronker thought he was promising—a copy of (are you ready?) Jane Austen's Emma, "so he could see a different world." That, plus daily meetings with the youngster helped a lot.
Innovative academic programs now make the school stand out, including bilingual classes mixing native Spanish or French speakers with English speakers, and special-interest academies within the school. Field trips from camping to museums and West Point broaden the kids' world. Waronker's dedication is legendary; at one point his wife (they have six kids) teased him, saying he should sleep on a cot at school instead of bothering to subway home to Crown Heights. Above all perhaps, his personal touch with students, parents and teachers made the difference.
And of course, he believes God has helped him. But why not at a yeshiva in Crown Heights? "We're all connected," he says. Many would say he is also helping God complete the work of creation. Shimon Waronker is good for the world and absolutely, totally good for the Jews.


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Phyllis Tate's Nocturn for Four Voices 3″ 1/4 inch reel to reel tape transfer
We have recently transferred a previously unpublished 3" ¼ inch tape recording of British 20th century composer Phyllis Tate's Nocturn for Four Voices. The tape is a 2-track stereo recording made at 7.5 inches per second (in/s) at the Purcell Room in London's Southbank Centre in 1975, and was broadcast on 16 September 1976.
When migrating magnetic tape recordings to digital files there are several factors that can be considered to assess the quality of recording even before we play back the tape. One of these is the speed at which the tape was originally recorded.
Generally speaking, the faster the speed the better the reproduction quality when making the digital transfer. This is because higher tape speeds spread the recorded signal longitudinally over more tape area, therefore reducing the effects of dropouts and tape noise. The number of tracks recorded on the tape also has an impact on how good it sounds today. Simply put, the more information stored on the tape due to recording speed or track width, the better the transfer will sound.
The tape of Nocturn for Four Voices was however suffering from binder hydrolysis and therefore needed to be baked prior to play back. EMI tape doesn't normally do this but as the tape was EMI professional it may well have used Ampex stock and / or have been back coated, thus making the binder more susceptible to such problems.
Remembering Phyllis Tate
Nocturn for Four Voices is an example of how Tate 'composed for unusual combinations of instruments and voice.' The composition includes 'Bass Clarinet, Celeste, String Quartet and Double Bass', music scholar Jane Ballantyne explains.
The tape was brought into us by Tate's daughter, Celia Frank, who is currently putting the finishing touches to a web archive that, she hopes, will help contemporary audiences (re)discover her mother's work.
Like many women musicians and artists, Phyllis Tate, who trained at the Royal Academy of Music, remains fairly obscure to the popular cultural ear.
This is not to say, of course, that her work did not receive critical acclaim from her contemporaries or posthumously. Indeed, it is fair to say that she had a very successful composing career. Both the BBC and the Royal Academy of Music, among others, commissioned compositions from Tate, and her work is available to hire or buy from esteemed music publishers Oxford University Press (OUP).
Edmund Whitehouse, who wrote a short biography of the composer, described her as 'one of the outstanding British composers of her generation, she was truly her own person whose independent creative qualities produced a wide range of music which defy categorisation.'
Her music often comprised of contrasting emotional registers, lyrical sections and unexpected changes of direction. As a writer of operattas and choral music, with a penchant for setting poetry to music, her work is described by the OUP as the product of 'an unusual imagination and an original approach to conventional musical forms or subjects, but never to the extent of being described as "avant-garde".'
Tate's music was very much a hit with iconic suffrage composer Ethel Smyth who, upon hearing Tate's compositions, reputedly declared: 'at last, I have heard a real woman composer.' Such praise was downplayed by Tate, who tended to point to Smyth's increased loss of hearing in later life as the cause of her enjoyment: 'My Cello Concerto was performed soon afterwards at Bournemouth with Dame Ethel sitting in the front row banging her umbrella to what she thought was the rhythm of the music.'
While the dismissal of Smyth's appreciation is tender and good humoured, the fact that Tate destroyed significant proportions of her work does suggest that at times she could have doubted her own abilities as a composer. Towards the end of her life she revealed: 'I must admit to having a sneaking hope that some of my creations may prove to be better than they appear. One can only surmise and it's not for the composer to judge. All I can vouch is this: writing music can be hell; torture in the extreme; but there's one thing worse; and that is not writing it.' As a woman composing in an overwhelmingly male environment, such hesitancies are perhaps an understandable expression of what literary scholars Gilbert and Gubar called 'the anxiety of authorship.'
Tate's work is a varied and untapped resource for those interested in twentieth century composition and the wider history of women composers. We wish Celia the best of luck in getting the website up and running, and hope that many more people will be introduced to her mother's work as a consequence.
Thanks to Jane Ballantyne and Celia Frank for their help in writing this article.
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text:
The gift of tongues in the post-apostolic church: a rejoinder to Cleon Rogers
Click link to download the article as a pdf file: Shogren_The gift of tongues in the post-apostolic church
In 1965 Cleon Rogers published a short study about the gift of tongues in the centuries after the apostles.[1] It is late in the day to refute an article already a half century old; but since people keep quoting it as authoritative, it is worthwhile pointing out some of its grave logical and historical flaws.
Rogers examines the Apostolic Fathers, Justin Martyr, Irenaeus, Tertullian, Montanus, Origen, Chrysostom; he sums up his argument (143):
After examining the testimony of the early Christian leaders whose ministry represents practically every area of the Roman Empire from approximately A.D. 100 to 400, it appears that the miraculous gifts of the first century died out and were no longer needed to establish Christianity. Furthermore, it is very evident that even if the gift were in existence, in spite of all the testimony to the contrary, it was neither widespread nor the normal Christian experience. The only clear reference to anything resembling the phenomena is connected with the heretic Montanus and those influenced by his erroneous views of the Spirit. All of the evidence points to the truth of Paul's prophecy when he says "tongues shall cease" (I Cor. 13:8).
Even for the reader who wishes to be positively disposed, Rogers makes broad claims out of meager evidence. He also commits a number of logical fallacies and factual errors, which we will now examine.
1. Argument from silence
Rogers is quick to concede that he must rely on Argumentum ex silentio, but proposes that in this case, silence – or as he should have said, a little testimony – is proof of the absence of that charism: "if the gift of tongues were widespread and in abundance, it would surely have been alluded to or mentioned in some way." (135) Again, in the case of one father, "Polycarp nowhere indicates that tongues are a part of the normal character of Christianity; in fact, he does not even touch on the subject of tongues." (136) Rogers is simply begging the question by asking, The fathers would have talked more about tongues, wouldn't they? He seems to believe that their teachings exhausted all aspects of Christian doctrine in their epistles (which were by their nature occasional) and in their other books, and that the absence (and again we must insist, near absence) of tongues in the literature is proof of their extinction. Given the testimony of Irenaeus, see below, one wonders how much evidence would be needed to be convincing.
If we were to apply Rogers' approach to the New Testament canon, we would have to give it up as unworkable. If just one document, 1 Corinthians, were not available to us, we would conclude from Acts that tongues were an initial sign of receiving the Spirit and that there was no practice of tongues after a person was converted; nor would we know of the existence of interpretation of tongues, word of wisdom, word of knowledge, faith, discernment, administration or helps. None of the gospels – with the exception of the Long Ending of Mark, 16:17 – refer to tongues; in fact, they are absent from 25 books of the canon, and most importantly, the lists of gifts in Eph 4, 1 Pet 4 and Rom 12 do not mention tongues. Why such a paucity of evidence, in an environment where tongues were a known spiritual gift?
Like the authors of the NT epistles, the church fathers wrote in order to address the topics of the day, not to produce comprehensive guides to the Christian life or doctrine; scholars who speculate on what must have been or should have been said will soon find themselves on shaky ground.
Rogers wants to "determine if tongues were still practiced as they were in the times of the apostles" (134). Since therefore we possess almost no information about tongues even in apostolic times, and little about its use in post-apostolic times, the comparison of one data set with another is bound to disappoint.
2. Unwarranted appeals to authority
Rogers quotes others' opinions as fact; two examples will suffice. First (139), that "Robertson is right in saying, '[Irenaeus'] rather vague statement may rest on some report as to the Montanists of Asia Minor…'"[2] Truly? How do we know he is right in saying this?
He also cites as fact (141) that it was glossolalia that the Montanists practiced, since, supposedly, Hans Lietzmann says it is so.[3] That opinion is highly questionable, as we shall see. But even then, Lietzmann does not say anything of the sort, but rather that the Montanists – with the sole exception of Montanus at the beginning of his experience – prophesied.
Lietzmann and Robertson are scholars of repute, but we cannot accept their declarations as fact simply on someone's say-so.
3. A misunderstanding of Montanism
The Montanists were an apocalyptic Christian sect that practiced super-spirituality and claimed that they were the fulfillment of 1 Cor 13, that "when the perfect comes, the partial will pass away." For them, their new prophecies were the coming of perfection. They published their inspired books as God's truth.
What set the Montanists apart, besides a limited set of new and strange doctrines (concerning, for example, asceticism, fasting, widowhood, martyrdom), was the manner in which they prophesied. Eusebius draws on earlier tradition to portray how odd was their display in the eyes of the contemporary church. One of his sources said:
he became beside himself, and being suddenly in a sort of frenzy and ecstasy, he raved, and began to babble and utter strange things, prophesying in a manner contrary to the constant custom of the Church handed down by tradition from the beginning. Some of those who heard his spurious utterances at that time were indignant, and they rebuked him as one that was possessed, and that was under the control of a demon, and was led by a deceitful spirit, and was distracting the multitude; and they forbade him to talk, remembering the distinction drawn by the Lord and his warning to guard watchfully against the coming of false prophets. (An unnamed observer of the 2nd century, from Eusebius, Hist. eccl. 5.16.7-8, NPNF 2, 1 : 231).
Eusebius then offers a quotation from Miltiades, another contemporary of Montanus:
They cannot show that one of the old or one of the new prophets was thus carried away in spirit. Neither can they boast of Agabus, or Judas, or Silas, or the daughters of Philip, or Ammia in Philadelphia, or Quadratus, or any others not belonging to them. (Eusebius Hist. eccl. 5.17.3, NPNF 2,1: 234)
There is debate over how to relate their prophetic utterances to the biblical charismata. The best explanation is that neither the Montanists nor their opponents related the utterances to speaking in tongues. Rather, their ecstatic manifestations were consistently labeled as prophecy, whether true or false, by both sides; thus, a contemporary witness reports that it is "not prophecy, as they call it, but rather false prophecy" (see Eusebius Hist. eccl. 5.16.4); again, as above, they were "prophesying in a manner contrary to the constant custom of the Church handed down by tradition from the beginning." That is, their style of prophecy was unlike its counterpart in the church of the 2nd-century. One of the names of the group was the New Prophecy.
Tertullian was influenced by Montanism. Still, as we shall see below, Tertullian (Against Marcion 5.8), like Irenaeus before him (Against Heresies 5.6.1), distinguished between tongues and prophecy. The same is true of Eusebius; he was not against prophecy as such, since he affirms the gift in Ammia and Quadratus, who probably prophesied in the early second century, before the coming of Montanus.
Montanist prophecies were ecstatic and in a trance, babbling wildly but in known language, which the person upon awakening supposedly did not remember having said.[4] Rogers should have carefully qualified or set aside the idea that, "About the only clear statement regarding the manifestation of tongues is found in Eusebius' description of the activity of Montanus." (141)
4. Special pleading regarding Irenaeus
Rogers believes that, "if the gift of tongues were widespread and in abundance, it would surely have been alluded to or mentioned in some way." (135) Well, to give one vital testimony, Irenaeus, bishop of Lyons (Gaul), makes the most important positive statement in AD 180 that tongues did exist in his time.
Rogers engages in contortions as he tries to defuse this text (138-40), which we shall unpack below: first, Rogers claims that "Montanism was one of the bad elements in Lyons" (139) and that Irenaeus himself was under its influence; that "this is clearly described by Eusebius who says that some of the martyrs of Lyons possessed some of the spiritual gifts of Montanus and his followers" (139 n. 30, referring to Eusebius Hist. eccl. 5.3, with Lietzmann again invoked for good effect). In fact, Eusebius said no such thing; incredibly, Rogers confuses one man, Alcibiades of Lyon, with a Phrygian man in Hist. eccl. 5.4 who may have been called Alcibiades, but whose name was probably Miltiades. Rogers also proposes that a group of Montanists of Lyon commandeered Irenaeus to take a letter to Eleutherus, bishop of Rome, in order to plead their cause – this is one interpretation of the letter; a better is that the martyrs were urging Rome to take a harder line against the Montanists. In fact, Eusebius, who had no patience for Montanism, commented that these "brethren in Gaul set forth their own prudent and most orthodox judgment in the matter" (Hist. eccl. 5.3.4). From a few references in Eusebius, loosely interpreted, Rogers constructs an entire Montanist community, which according to the story duped Irenaeus – a man of no small intellect – to run interference for their doctrine. Rogers then argues that Irenaeus had only "heard about" the gift of tongues, back when he lived in Asia Minor, and that he was no first-hand witness of its manifestation. But which is it? This is odd, making Irenaeus say: "There were Montanists in Asia, which I heard about; no, there were Montanists in Lyon, which I heard, and they fooled me into thinking it was the real gift; no, I never heard glossolalia, not first-hand." Which was it, Irenaeus? Or better, which was it, Cleon Rogers?
After this introduction to a key text, presented in such a dubious light, let us read what Irenaeus actually said in Against Heresies 5.6.1 (ANF 1: 531), from c. AD 180:
For this reason does the apostle declare, "We speak wisdom among them that are perfect," terming those persons "perfect" who have received the Spirit of God, and who through the Spirit of God do speak in all languages, as [Paul] used himself also to speak. In like manner we do also hear many brethren in the Church, who possess prophetic gifts, and those who through the Spirit speak all kinds of languages, and bring to light for the general benefit the hidden things of men, and declare the mysteries of God…[5]
The pivotal phrase is "we do also hear many brethren." Rogers, following the ANF footnote, states (139) that "the old Latin uses the perfect audivimus, 'we have heard'", that is, that they do not currently hear people speaking in tongues in Lyon. In fact the Latin should normally be translated as "we hear." But the larger question is why Rogers chooses to exegete the secondary, Latin version, when we have a quote from the original Greek in Eusebius Hist. eccl. 5.7.6 (NPNF 2, 1: 567); beyond which, we now possess the passage in manuscript form.[6] The phrase in Greek is pollōn akouomen adelphōn. Some observations: first, the verb is plainly the present tense, "we hear," not "we have heard." Second, the Greek verb akouō usually takes the genitive case as its direct object; in short, this means that he says "we hear brothers" not "we hear of or about brothers"; in fact, this is the only way to take the Latin direct object as well, with its multos audivimus fratres. Third, he states that there are "many brothers" (or better, "many brothers and sisters") whom "we" have heard. Fourth, his intent is to draw a line from those who are speaking in tongues now back to the apostle who spoke in tongues at the time of 1 Corinthians.[7] Fifth, Irenaeus clearly links the phrase pollōn akouomen adelphōn, that is, many brethren speaking in tongues. Therefore, the text explicitly states that Irenaeus and others heard at first hand many contemporary brethren who prophesied and heard many contemporary brethren speaking in all sorts of tongues, that is, he cannot be speaking of isolated instances.
It is imperative to note that Irenaeus marks the difference between tongues and "the prophetic gift"; like everyone else who went on record, he would have regarded the Montanist practice as a perversion of prophecy, not of glossolalia.
The testimony of Irenaeus is clear and forceful. For his part, Rogers summarizes (140) that "it must be concluded that Irenaeus meant that he and those around him had at some past time heard of things like those heard in Montanists circles." In no way is this what "must be concluded," since Irenaeus says that "we hear many brothers and sisters" – true co-believers – speaking in tongues; and he did not mean New Prophecy, since no-one in his day, neither Montanist nor Catholic, identified Montanist pagan-style, or "mantic", prophecy with the gift of tongues. Irenaeus, like most Catholics and like Eusebius after him, plainly disallowed the Montanist style of prophecy when he asserted that when the Spirit speaks through a person he takes the "form and shape in the likeness of the person concerned"[8]: a prophet speaks with their normal voice, not in an ecstasy. In addition, Irenaeus heartily rejects the Montanist reading of 1 Cor 13:8-12, which supposedly promised the coming of the Paraclete in Montanism.[9]
5. Straw Man arguments
Justin Martyr's "silence that the gift was not an integral or important part of Christian doctrine is significant," says Rogers (137). Very well: but I for one do not believe that glossolalia was so important a part of Christian doctrine that must have been on any short list of patristic teachings.
"Regarding the whole of Irenaeus' works it could be said that certainly the main thrust and emphasis of his theology was not on the gift of tongues" (140). My goodness, who imagines that it would be?
"…if the gift [of tongues] were of great importance, both the teacher [Polycarp] and his pupil [Irenaeus] should have stressed it. They did not" (139). In fact, as we have just seen, Irenaeus does mention glossolalia in clear terms – but why must we imagine that if it existed, the gift was of "great importance" to him or to anyone, whether in the first or second century? As for Polycarp, the one epistle we have from him, Polycarp to the Philippians, is about the length of Paul's letter to the Philippians; why would anyone expect that Polycarp's short letter would have to mention the gift of tongues when, to take one example, Paul's letter to the Philippians does not, even though the apostle wrote at a time when, as all concede, the gift was being practiced?
One might also mention that according to Rogers (143), "The evidence…does not indicate that tongues had a significant place in the church from A.D. 100 to 400." The label is a loose one: anything might have a place, but anything might be said not to have a significant place. If we take Irenaeus' word, tongues was widely practiced in the non-Montanist church, enough so that he and other Christians heard "many" speaking in tongues first-hand, and that they were witnesses to "all kinds of languages."
6. Basic misinterpretations of Tertullian, Origen
Like others influenced by Montanism, Tertullian believed that the Paraclete was giving new revelation. In his Against Marcion, Tertullian discourses on 1 Cor 12 and shows how the Marcionite heresy contrasts poorly with the true faith. Among other challenges:
Let Marcion then exhibit, as gifts of his god, some prophets, such as have not spoken by human sense, but with the Spirit of God, such as have both predicted things to come, and have made manifest the secrets of the heart; let him produce a psalm, a vision, a prayer –only let it be by the Spirit,in an ecstasy, that is, in a rapture, whenever an interpretation of tongues has occurred to him; let him show to me also, that any woman of boastful tongue in his community has ever prophesied from amongst those specially holy sisters of his. Now all these signs (of spiritual gifts) are forthcoming from my side without any difficulty… (Against Marcion 5.8, ANF 3: 446-47).
Rogers makes the following comment:
When [Tertullian] comes to the spiritual gifts as mentioned in 1 Corinthians 12-14, he acknowledges that all do not have the same gifts, but that the Spirit has given different gifts to different men. He merely discusses what Paul says about the gifts and makes no reference to the use of the gift in his time. He calls on Marcion to duplicate these gifts as exhibited by the apostles, but does not say that he has seen or knows of any one who exercises the gift [i. e., of tongues] (140, emphasis added).
This statement is poorly crafted and gives the implication that no-one in Tertullian's day was practicing any charismata of revelation. Since Rogers jumps back and forth between the gift of tongues and other revelatory gifts, the casual reader will miss an important distinction. The words in italics should be more properly framed thus: Tertullian discusses what Paul says about all the gifts, makes no reference to the use of tongues per se in his own time, but does make reference to the contemporary manifestation of the interpretation of tongues and all other charismata, and in other passages, the gift of prophecy.
Tertullian's argument would have fallen apart if he were not referring to the present experience of psalms, visions, hymns, prophecies, prayers, interpretations of tongues – and all in "a rapture," that is, in a frenzy, in the Montanist mode that existed only after the AD 160s. He contrasts the lack of gifts among the Marcionite "community" and says they are forthcoming "from my side," that is, among believers of his day, not of a century and a half earlier. No-one who has read the collected writings of Tertullian would conclude anything other than that he believed that God was giving new prophetic revelation in his day. Here he also claims that someone gives an interpretation of tongues; where there is smoke there is fire, and a charismatic "interpretation of tongues" implies that there must have been charismatic glossolalia. What effect his Montanist leanings had on glossolalia, we cannot now tell; what we do know is that Tertullian distinguished between tongues and prophecy/New Prophecy. It may be significant, although an argument from silence, that he does not say that glossolalia was "ecstatic," only that its interpretation was.
Rogers does not quote Tertullian's statement in Exhortation to Chastity (ANF 4: 53):
For apostles have the Holy Spirit properly, who have Him fully, in the operations of prophecy, and the efficacy of (healing) virtues, and the evidences of tongues; not partially, as all others have.
This might possibly be taken to mean that prophecy, healing and tongues were practiced only by apostles, although 1 Cor 12-14 indicate that they were not. Nevertheless, Tertullian most certainly believed that there were prophets operating in the church of his day.
Rogers omits to mention a very similar passage in Ambrose's On the Holy Spirit (NPNF 2:10, 134), from the 380s.
For it is said: "To one is given through the Spirit the gift of healings, to another divers kinds of tongues, to another prophecy." So, then, the Spirit gives [present tense] the same gifts as the Father, and the Son also gives them.
We turn to Origen, who in Contra Celsum (c. AD 248) made an important statement (similar to the teaching of Justin and Irenaeus), that Christians, not Jews or pagans, possessed the gift of prophecy:
For never have any of those who have not embraced our faith done any thing approaching to what was done by the ancient prophets; and in more recent times, since the coming of Christ, no prophets have arisen among the Jews, who have confessedly been abandoned by the Holy Spirit on account of their impiety towards God, and towards Him of whom their prophets spoke. (Origen Against Celsus 7.8, ANF 4: 614)
Origen's impression was that the incidence of tongues was in decline in his day, although it is not clear how he calculated this:
the Holy Spirit gave signs of His presence at the beginning of Christ's ministry, and after His ascension He gave still more; but since that time these signs have diminished, although there are still traces of His presence in a few who have had their souls purified by the Gospel, and their actions regulated by its influence. (Origen Against Celsus 7.8 ANF 4: 614).
Beyond this Rogers simply takes out of context the statement of Origen that "For no prophet bearing any resemblance to the ancient prophets have appeared in the time of Celsus" (7.11, ANF 4: 615), that is, c. AD 178. Rogers: "What Origen is saying is that no longer are there any of these gifts in operation! Origen does not say the gift of tongues is flourishing at his time, but rather that such gifts have diminished!" (142) This is a baffling pair of sentences: they don't exist, and besides which, they are diminishing – one statement or the other may be true, but not both. Similarly, Rogers will conclude (143) that the miraculous gifts "died out"; but "even if the gift were in existence" it was not widespread or normal. Again, Roger's take is that according to Origen "these things have diminished and are no longer widespread." (142) One simply cannot have it both ways – either they no longer exist, or they do exist, albeit with less frequency than before.
But before the statement in 7.11, Origen had already observed in 7.8 that "traces" of the gifts were still in evidence in his own time, and he relates that experience to Pentecost. What Origen is saying is that there are no prophets in his day of the same nature as the prophets of the Old Testament, whose words were written down in books, studied and revered. In fact, apart from the Montanists, Christians in the second and third centuries AD did not write down their prophecies as inspired books – Origen is quite correct to say that there are no prophets like Isaiah, Ezekiel, or the twelve minor prophets.
One additional tension shows up in his use of Origen, who wishes to favorably compare Christianity with paganism and Judaism. This one reason why he makes reference to tongues, as Rogers too believes (142). Nevertheless, Rogers does not find that significant, even though he had said of Justin that "he shows the superiority of Christianity over Judaism and it would have been an excellent opportunity to point to the gift of tongues as proof of his thesis" (137). Justin did not do so, but Origen did – so why is the argument significant by its omission in Justin but not significant when it is indeed used by Origen or Irenaeus?
7. A misinterpretation of how the church fathers understood 1 Cor 13:8
When Rogers says the evidence is in place to show that "tongues will cease" after the apostolic age, he omits a key bit of information: with almost no exceptions, when they speak of 1 Cor 13:8-12, the orthodox Christian fathers from the mid-second century onward are on record as saying that it will be fulfilled in the eschaton.[10] These include Irenaeus, Clement of Alexandria, Origen, Archelaus, Methodius, Lactantius, Athanasius, Eusebius, Didymus Caecus, Ambrosiaster, Epiphanius, Basil the Great, Gregory of Nazianzus, Gregory of Nyssa, Chrysostom and others fathers.
Even before Irenaeus, the forces of Montanism joined in battle with their opponents over the meaning of that text. They (and possibly other groups, such as the Marcionites, Manicheans and Gnostics) believed that they were the possessors of the "perfect" revelation, in the case of the Montanists, through the New Prophecy. The church believed that these groups twisted Paul's meaning.
Among the Catholic faithful who are on record, including John of Damascus in the 8th century and beyond, only John Chrysostom took a different view of the passage. To be sure, he said, "See how now, at least, there is no prophecy nor gift of tongues."[11] He took the position that 13:8 meant that tongues and prophecy would cease once the church was firmly established. Still, even he believes that 13:9-12 is eschatological.[12] Rogers takes the same view of 13:8, as do many dispensationalists; in antiquity that view was represented by the lone voice of Chrysostom. Rogers can interpret Paul's prediction as he likes, but he might have mentioned that, apart from Montanism and other sects, his view was held by a minority of one in the first eight centuries of the church. He also fails to mention that Chrysostom's contemporary, Ambrose, writing in Italy, suggests that one patristic authority might affirm the present reality of tongues and another deny them.
8. His elimination of all miraculous gifts, when he has only dealt with tongues
Although references to glossolalia are few in the church fathers, references to prophecy abound. Whether the Didache, Ignatius, Shepherd of Hermas, Barnabas and the Martyrdom of Polycarp, not to mention Justin Martyr, Irenaeus, Origen, Eusebius and the anti-Montanists among others, all refer to the ongoing experience of charismatic prophecy. But Rogers does not seem fazed by that as he concludes that all the miraculous gifts had "died out." (143)
The data up through around AD 250 indicate that some Christians claimed to themselves possess or to have seen people using the gift of tongues; there are few data to show how widespread it remained. Still, Irenaeus, who traveled widely (Gaul, Italy, Asia) and his contemporaries ("we") had themselves been witnesses of the phenomenon as practiced by "many" and in "all kinds of languages," as he attests in AD 180. Tertullian states that the "interpretation of tongues" was present in his group; it was probably an ecstatic, Montanist version of the gift of 1 Corinthians. In the same century, Catholics prophesied; Montanists "prophesied" using known language, but in a euphoria. Neither Catholic nor Montanist is on record as connecting Montanist prophecy with glossolalia. Finally, Origen remarks that the signs of the Spirit's presence came after Jesus' ascension; these signs – including prophecy and tongues – had diminished by the mid-200s, but were by no means extinct: "there are still traces of His presence." The interval between Irenaeus and Origen is roughly 70 years, and their subjective impressions that earlier "many" had the gift and later the gifts had "diminished" are hard to measure scientifically. What is clear is that by the end of the 4th century, Chrysostom, who himself traveled between two great churches, had no first-hand experience with tongues (although perhaps Ambrose did), and his approach is the majority view from then onward.
[1] Cleon L. Rogers, Jr., "The Gift of Tongues in the Post Apostolic Church (A.D. 100-400)," Bibliotheca Sacra 122 (April, 1965): 134-43. John MacArthur, Charismatic Chaos, p. 286, quotes Rogers to "prove" that no-one in the post-apostolic age so much as mentioned tongues, although even Rogers does not go that far.
[2] He quotes from A. T. Robertson, "Tongues, Gift of," Hastings Bible Dictionary, 4:796.
[3] Quote from Hans Lietzmann, The Founding of the Church Universal (New York: Charles Scribner's Sons, 1950) 194. I am guessing that Lietzmann bases his opinion on Eusebius, who said that Montanus "began to babble and utter strange things, prophesying". In fact, Eusebius does not say that Montanus first began to speak in tongues and then switched to prophecy: the experience was singular, that Montanus' brand of prophesying was to babble distorted, but understandable words. Hence, it appears that Rogers misquotes Lietzmann, who in turn misunderstands Eusebius; then Rogers claims Eusebius as his source. NPNF 2,1 also mistranslates the key verb in Eusebius by making it say "As also we hear that many brethren in the Church…"
[4] This is also the view taken in the magisterial study by Christopher Forbes, Prophecy and Inspired Speech in Early Christianity and its Hellenistic Environment (WUNT 2.75; Tübingen: Mohr, 1995), 161-62 – "…there is no clear evidence at all that Montanists prophecy resembled glossolalia, and a good deal of evidence that it did not. Rather, it resembled Delphic enthusiasm in that the inspired speech that resulted from it was intelligible, and "Dionysiac" enthusiasm in its (in the modern sense) ecstatic or frenzied nature; it seems to fall half way between the two."
[5] Italicized texts are our improvement on the ANF translation. We paraphrase the phrase that in ANF is "as he used Himself also to speak." Irenaeus is referring to the apostle, who spoke in tongues, 1 Cor 14:18, not the capitalized "Himself", which one supposes would have been a reference to the Spirit. Next we retranslate "and who through the Spirit speak all kinds of languages" as "and everywhere those who through the Spirit speak all kinds of languages."
[6] See Irénée de Lyon, Contre les hérésies 5.2 (SC 153).
[7] See in loc. Gary Steven Shogren, "Christian prophecy and canon in the second century: a response to B. B. Warfield," JETS 40/4 (December 1997) 609-26.
[8] Irenaeus, Proof of the Apostolic Preaching 49 (ACW 16.80).
[9] Irenaeus, Against Heresies 2.28.7, 9; 4.9.2; 5.7.2.
[10] See Gary Steven Shogren, "How did they suppose 'the perfect' would come? 1 Corinthians 13.8-12 in patristic exegesis," Journal of Pentecostal Theology 15 (1999): 99-121.
[11] Chrysostom, On the Incomprehensible Nature of God 1.9 (FC 72.54).
[12] Chrysostom, In epistulam i ad Corinthios 34.2-3 (NPNF 1, 12: 201-02).
"The gift of tongues in the post-apostolic church: a rejoinder to Cleon Rogers," by Gary S. Shogren, PhD in New Testament, professor of New Testament at Seminario ESEPA, San José, Costa Rica. See also my commentary on 1 Corinthians, HERE.
1 Corinthians, 1 Peter, Acts, Ambrosiaster, Augustine, Bible, Biblical languages, Catholic church, Christian, Christian Life, Church, church fathers, Church history, Clement of Alexandria, Clement of Rome, Cleon Rogers, Commentaries, Discernment, Ephesians, Eusebius, Faith, Greek of the New Testament, hermeneutic, History, Holy Spirit, Ignatius, John Chrysostom, Judaism, Justin Martyr, Latin, New Testament Interpretation, Origen, Polycarp, Praise and worship, Prayer, prophecy, Quadratus, Romans, Shepherd of Hermas, spiritual gifts, Tertullian, Theology and Doctrine, Tongues
charismatic, church history, gifts, tongues
Why I left political loyalty behind, and never looked back
JETS review of my Thessalonians commentary
6 thoughts on "The gift of tongues in the post-apostolic church: a rejoinder to Cleon Rogers"
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Colin Ford says:
It is interesting that popular Christian author John MacArthur quotes from Rogers to argue his case for cessationism in his book "Charismatic Chaos". I know certain cessationist evangelists who have been influenced by MacArthur's work, and thus almost promote it as the definitive work on the subject. They have quoted MacArthur in their works; so error will spread.
Certainly the Pentecostal error so-called is to blame for the worst excesses of Charismania. And all is not wonderful in Reformed Protestantism either?
How many bother to dig deep to find the truth: I think most are "casual readers", and as long as any book supports your theological position, then why question it's veracity?
Certainly, without question, Tongues is a very prevalent 'gift' today?
Look forward to your coming article about Strong's.
Gary Shogren says:
People on all sides of an issue are tempted simply to appeal to authority, even when the authority is demonstrably shaky. People cite MacArthur, who cites Rogers, who cites Lietzmann, who was himself wrong on several points. And like "Whisper Down the Lane" the data get exaggerated at every step.
MacArthur begins his work saying that we can't rely on people's experiences in order to form our doctrine. He then gives one anecdote after another where experiences bolster his position. His two books are poorly argued.


text:
The Foo Fighters song which Dave Grohl called a tribute to The Rolling Stones
Home > From The Vault > The Foo Fighters song which Dave Grohl called a tribute to The Rolling Stones
Post category:From The Vault
Post author:peter
(Credit: YouTube)
The Rolling Stones wrote the rulebook on the do's and don'ts that any rock band who dreams of filling up stadiums needs to follow. If they ever want to fulfil their wild aspirations then paying attention to Mick Jagger, Keith Richards and the rest of the band is essential. While Foo Fighters aren't cut from identical cloth to The Stones, Dave Grohl pays tribute to the band on one classic track.
Infamously, Grohl linked up with Mick Jagger for the bizarre collaboration, 'Eazy Sleazy', which is far from both men's finest hour. Although the track was carried out in a lighthearted manner, it's still quite unbelievable that the esteemed duo decided that the song was of a required quality to release.
Jagger had nothing but superlatives to say about the experience of working with the Foo's frontman and told the BBC that it was a "fun… really easy" process. As soon as he sent the song over to the former Nirvana drummer, he was on board.
"He said 'going in tomorrow. Love it'. So he just did that straightaway," Jagger recalled to the same broadcaster. Furthermore, he even said Grohl's "definite personality comes through" in his drumming style, and from someone that worked with Charlie Watts for close to 60-years, that's high praise indeed.
However, it's no surprise that Grohl didn't dare to tell Jagger that it's a cringe-fest of a song, as he simply couldn't have lived with himself if he turned down a collaboration with the leader of The Rolling Stones.
After all, The Stones have been with him since the start, and they even played a pivotal part in making sure that one of his earliest performances would make Grohl wince in shame until he draws his final breath.
Reminiscing about a band he played in during his school days, Grohl once remembered to Kerrang, "We played at a nursing home once! I think it was something we did for extra credit at school, because all of the people in the band were my classmates.
"We were fucking 12 or 13 years old. There's a lot of jokes you could make about the audience being dead, but for us, it was fucking hilarious. We were playing to people that were in their 90s, y'know? And we played 'Time Is On My Side' [by The Rolling Stones] – we didn't realise the comedy or irony in playing it!"
Foo Fighters' 1999 album, There Is Nothing Left to Lose, featured 'Headwires' which breaths life and sparks up the release despite it not being a single. Later speaking about the track, Grohl commented, "This song is a tribute to the Rolling Stones Tattoo You."
'Headwires' has a subtle slickness and exhibits a groove that The Stones would be proud of. Yet, it doesn't completely slip into Tattoo You territory as Grohl injects the effort with a trademark Foo's chorus that it's hard to imagine Jagger belting out; however, the influence does radiate through, and it's a fitting tribute.
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text:
Disability awareness for Giyani residents
Matric learners urged not to resort to suicide
Job losses could have been avoided
By Titus Tshungu
Residents of Vuhehli village have expressed various sentiments following the disability awareness campaign on Tuesday.
The disability campaign was conducted by the Greater Giyani Municipality, in partnership with other stakeholders including the department of Home Affairs.
Timothy Shirinda, a resident of Vuhehli village, says he has learned how people living with disabilities should be treated, because they are equal to everyone and should not be discriminated against.
"The event has helped us to interact with disable people even those who are foreign"
Greater Giyani Municipal spokesperson, Steven Mabunda says the campaign is conducted annually at different areas to help communities understand the need of supporting people living with disabilities.
Noza Mathebula lives with a disability and says he is happy about the support, being showed to the community of people living with disabilities.
But Mathebula says "the municipality has not fulfilled its 2016 promises like employing some people living with disabilities, in the Expanded Public Works Programme (EPWP)".


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text:
Thomas Thynne, 3:e viscount Weymouth och 1:e markis av Bath, född den 13 september 1734 i Hatfield, död den 19 november 1796 i London, var en brittisk politiker, dotterson till statsmannen John Carteret, 2:e earl Granville, son till Thomas Thynne, 2:e viscount Weymouth och far till Thomas Thynne, 2:e markis av Bath.

Thynne, som 1751 ärvde viscounttiteln, gjorde sig i ungdomen mest beryktad för spel och dryckenskap och utsågs 1765 för att få sina affärer reparerade till lordlöjtnant av Irland, vilken post han innehade blott några månader. Genom protektion från Bedfordgruppen blev Thynne 1768 statssekreterare, men avgick 1770 i samband med en konflikt med Spanien om Falklandsöarna.

I november 1775 blev Thynne ånyo statssekreterare, och Groom of the Stole (ett år) och var därjämte regeringspartiets ledare i överhuset till november 1779, då han avgick på grund av missnöje med ministären Norths envishet att fortsätta kriget mot de nordamerikanska kolonierna. Thynne tillhörde Fox och prinsens av Wales utsvävande umgänge, var lycklig debattör, men hindrades av sin lättja att komma fram i allra första planet inom politiken. År 1782 till 1796 var han onyo Groom of he Stole. År 1789 upphöjdes han till markis av Bath.

Källor

Tryckta källor

Noter

Födda 1734
Avlidna 1796
Alumner från St. John's College, Cambridge
Personer på Irland under 1700-talet
Irlands lordlöjtnanter
Storbritanniens ministrar
Brittiska markiser
Engelsk adel
Personer i Storbritannien under 1700-talet
Män
Personer från Hatfield
Grooms of the Stool

redpajama_set_name: RedPajamaWikipedia


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Previous message: Algorithm for Area of a closed polygon.
to use Green's theorem over the border of the closed polygon.
the polygon doesn't need to be convex.
to a line integral over the border of the surface integral.
num_vertices is the number of vertices of the polygon.
v2dx and v2dy are double arrays that store the x and y positions.
is stored in v2dx[n] and v2dy[n] again.
> well-known algorithm that can calculate the enclosed area quickly?


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package com.google.sps.data;
import java.util.List;

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                         String description,
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    this.description = description;
    this.gcsUrl = gcsUrl;
    this.imageUrl = imageUrl;
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}

redpajama_set_name: RedPajamaGithub


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We are going to have so much fun with the Baptism song with all these easy and fun ideas I've been sharing this week, be sure to check out all the others, too.
Another fun idea I'll be using in my Primary is this Baptism Finger Drawing activity. We'll use our imaginations and a pretend canvas to draw the song with simple actions as we sing along!
– Start by singing through the song once. Tell the children to try to picture the scene because we're going to be drawing it in the air next!
– Tell the children to imagine they are holding their favorite crayon, marker, or paintbrush out in front of them. You need their help to color the song while you sing.
– You can post my suggested crayon actions or let them do absolutely anything the song makes them think of.
– Try coloring fast or slow with the words. For example, "Jesus" is held out so you would draw your line slowly through that word and then pick up the pace as you quickly sing "came to". This is a tricky challenge, so I'd save it for Senior primary.
– Have the kids take turn "leading" actions and let everyone follow along.
– Let the kids help you pick out what the actions might be and draw them up on the whiteboard so everyone can follow.
If for any reason, you have trouble viewing this short video, you can look for the Baptism Song Finger Drawing video on my YouTube Singing Time playlist.
You can easily save this Baptism Finger Drawing idea and add it to your lesson filing cabinet to use in the future with this printable Baptism Finger Drawing lesson plan! It's just 3 pages with directions and ideas for using this magic crayon activity as well as suggested shapes to "draw" to match the song.
I've included finger drawing action ideas for both the first and second verse, but I recommend choosing just one verse to do this activity for, unless it's for review!
**Now updated with the 3rd verse. Thanks for the ideas for the finger drawing actions, Rachel!
What other fun ways could you extend this activity?


text:
package org.hibernate.envers.test.integration.reventity.trackmodifiedentities;

import java.util.Iterator;
import java.util.List;
import java.util.Map;
import javax.persistence.EntityManager;

import org.junit.Test;

import org.hibernate.ejb.Ejb3Configuration;
import org.hibernate.envers.CrossTypeRevisionChangesReader;
import org.hibernate.envers.RevisionType;
import org.hibernate.envers.test.BaseEnversJPAFunctionalTestCase;
import org.hibernate.envers.test.Priority;
import org.hibernate.envers.test.entities.StrIntTestEntity;
import org.hibernate.envers.test.entities.StrTestEntity;
import org.hibernate.envers.test.tools.TestTools;
import org.hibernate.envers.tools.Pair;
import org.hibernate.mapping.Column;
import org.hibernate.mapping.Table;

/**
 * Tests proper behavior of tracking modified entity names when {@code org.hibernate.envers.track_entities_changed_in_revision}
 * parameter is set to {@code true}.
 * @author Lukasz Antoniak (lukasz dot antoniak at gmail dot com)
 */
@SuppressWarnings({"unchecked"})
public class DefaultTrackingEntitiesTest extends BaseEnversJPAFunctionalTestCase {
    private Integer steId = null;
    private Integer siteId = null;

    @Override
    public void configure(Ejb3Configuration cfg) {
        cfg.addAnnotatedClass(StrTestEntity.class);
        cfg.addAnnotatedClass(StrIntTestEntity.class);
    }

	@Override
	public void addConfigOptions(Map configuration) {
		super.addConfigOptions( configuration );
		configuration.put("org.hibernate.envers.track_entities_changed_in_revision", "true");
	}

	@Test
    @Priority(10)
    public void initData() {
        EntityManager em = getEntityManager();

        // Revision 1 - Adding two entities
        em.getTransaction().begin();
        StrTestEntity ste = new StrTestEntity("x");
        StrIntTestEntity site = new StrIntTestEntity("y", 1);
        em.persist(ste);
        em.persist(site);
        steId = ste.getId();
        siteId = site.getId();
        em.getTransaction().commit();

        // Revision 2 - Modifying one entity
        em.getTransaction().begin();
        site = em.find(StrIntTestEntity.class, siteId);
        site.setNumber(2);
        em.getTransaction().commit();

        // Revision 3 - Deleting both entities
        em.getTransaction().begin();
        ste = em.find(StrTestEntity.class, steId);
        site = em.find(StrIntTestEntity.class, siteId);
        em.remove(ste);
        em.remove(site);
        em.getTransaction().commit();
    }

    @Test
    public void testRevEntityTableCreation() {
        Iterator<Table> tableIterator = getCfg().getTableMappings();
        while (tableIterator.hasNext()) {
            Table table = tableIterator.next();
            if ("REVCHANGES".equals(table.getName())) {
                assert table.getColumnSpan() == 2;
                assert table.getColumn(new Column("REV")) != null;
                assert table.getColumn(new Column("ENTITYNAME")) != null;
                return;
            }
        }
        assert false;
    }

    @Test
    public void testTrackAddedEntities() {
        StrTestEntity ste = new StrTestEntity("x", steId);
        StrIntTestEntity site = new StrIntTestEntity("y", 1, siteId);

        assert TestTools.checkCollection( getCrossTypeRevisionChangesReader().findEntities( 1 ), ste, site );
    }

    @Test
    public void testTrackModifiedEntities() {
        StrIntTestEntity site = new StrIntTestEntity("y", 2, siteId);

        assert TestTools.checkCollection( getCrossTypeRevisionChangesReader().findEntities( 2 ), site );
    }

    @Test
    public void testTrackDeletedEntities() {
        StrTestEntity ste = new StrTestEntity(null, steId);
        StrIntTestEntity site = new StrIntTestEntity(null, null, siteId);

        assert TestTools.checkCollection( getCrossTypeRevisionChangesReader().findEntities( 3 ), site, ste );
    }

    @Test
    public void testFindChangesInInvalidRevision() {
        assert getCrossTypeRevisionChangesReader().findEntities(4).isEmpty();
    }

    @Test
    public void testTrackAddedEntitiesGroupByRevisionType() {
        StrTestEntity ste = new StrTestEntity("x", steId);
        StrIntTestEntity site = new StrIntTestEntity("y", 1, siteId);

        Map<RevisionType, List<Object>> result = getCrossTypeRevisionChangesReader().findEntitiesGroupByRevisionType(1);
        assert TestTools.checkCollection( result.get( RevisionType.ADD ), site, ste );
        assert TestTools.checkCollection( result.get( RevisionType.MOD ) );
        assert TestTools.checkCollection( result.get( RevisionType.DEL ) );
    }

    @Test
    public void testTrackModifiedEntitiesGroupByRevisionType() {
        StrIntTestEntity site = new StrIntTestEntity("y", 2, siteId);

        Map<RevisionType, List<Object>> result = getCrossTypeRevisionChangesReader().findEntitiesGroupByRevisionType(2);
        assert TestTools.checkCollection( result.get( RevisionType.ADD ) );
        assert TestTools.checkCollection( result.get( RevisionType.MOD ), site );
        assert TestTools.checkCollection( result.get( RevisionType.DEL ) );
    }

    @Test
    public void testTrackDeletedEntitiesGroupByRevisionType() {
        StrTestEntity ste = new StrTestEntity(null, steId);
        StrIntTestEntity site = new StrIntTestEntity(null, null, siteId);

        Map<RevisionType, List<Object>> result = getCrossTypeRevisionChangesReader().findEntitiesGroupByRevisionType(3);
        assert TestTools.checkCollection( result.get( RevisionType.ADD ) );
        assert TestTools.checkCollection( result.get( RevisionType.MOD ) );
        assert TestTools.checkCollection( result.get( RevisionType.DEL ), site, ste );
    }

    @Test
    public void testFindChangedEntitiesByRevisionTypeADD() {
        StrTestEntity ste = new StrTestEntity("x", steId);
        StrIntTestEntity site = new StrIntTestEntity("y", 1, siteId);

        assert TestTools.checkCollection(
				getCrossTypeRevisionChangesReader().findEntities( 1, RevisionType.ADD ),
				ste,
				site
		);
    }

    @Test
    public void testFindChangedEntitiesByRevisionTypeMOD() {
        StrIntTestEntity site = new StrIntTestEntity("y", 2, siteId);

        assert TestTools.checkCollection(
				getCrossTypeRevisionChangesReader().findEntities( 2, RevisionType.MOD ),
				site
		);
    }

    @Test
    public void testFindChangedEntitiesByRevisionTypeDEL() {
        StrTestEntity ste = new StrTestEntity(null, steId);
        StrIntTestEntity site = new StrIntTestEntity(null, null, siteId);

        assert TestTools.checkCollection(
				getCrossTypeRevisionChangesReader().findEntities( 3, RevisionType.DEL ),
				ste,
				site
		);
    }

    @Test
    public void testFindEntityTypesChangedInRevision() {
        assert TestTools.makeSet(Pair.make(StrTestEntity.class.getName(), StrTestEntity.class),
                                 Pair.make(StrIntTestEntity.class.getName(), StrIntTestEntity.class))
                        .equals(getCrossTypeRevisionChangesReader().findEntityTypes(1));

        assert TestTools.makeSet(Pair.make(StrIntTestEntity.class.getName(), StrIntTestEntity.class))
                        .equals(getCrossTypeRevisionChangesReader().findEntityTypes(2));

        assert TestTools.makeSet(Pair.make(StrTestEntity.class.getName(), StrTestEntity.class),
                                 Pair.make(StrIntTestEntity.class.getName(), StrIntTestEntity.class))
                        .equals(getCrossTypeRevisionChangesReader().findEntityTypes(3));
    }

    private CrossTypeRevisionChangesReader getCrossTypeRevisionChangesReader() {
        return getAuditReader().getCrossTypeRevisionChangesReader();
    }
}


Introducing the 360fly HD Action Camera, brought to you by 360 Fly! 360fly captures your adventures in immersive, interactive 360° video! Capture any moment, from any angle, all at once! The 360fly HD Action Camera has been designed in combination with the 360fly app, which allows you to watch, share and edit on the go! The app also enables you to capture photos from your videos, add filters and save to your photo library! Perfect for uploading holiday snaps to social media for all your friends and family back home! The HD Action Camera is Bluetooth 4.0 and Wi-Fi compatible, has a resolution of 1504x1504 pixels, recording rate of 20Mbps and an internal omni-directional microphone for full stereo audio capture. The camera includes a 32GB internal memory, which holds approximately two hours of 360° video! The team at 360fly have ensured you can capture any moment, developing this camera with sweat, rain, liquid, sand and dust resistance! Win!
Capture any moment, from any angle, all at once. Every adventure is more immersive in 360.
Use the 360fly app to preview live video from your camera.