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April 30: Election Day Sermon : Rev. Charles Chauncy (1747)
30 April, 2016 in April 2016 by David_W_Hall | No comments
Dr. David W. Hall, pastor of the Midway Presbyterian Church, Powder Springs, Georgia, returns today with the fourteenth in our series of Election Day Sermons. As a collection, these sermons present the reader with a great opportunity to explore the theology of the church-state relation. When speaking of elections and elected officials in the government, what is right and proper for a pastor to say from the pulpit? And do the standards exhibited in these sermons remain valid to our day and time? Has what is lawful and proper changed in any way? Clearly there are many questions and we pray that our presentation of this series will help you begin to think through these matters.
"Civil Magistrates Must be Just, Ruling in the Fear of God"
by Charles Chauncy (May 27, 1747)
Charles Chauncy (1705-1787) was one of the most influential pastors in Boston during his life. He received his theological training at Harvard and served as pastor of First Church for nearly 60 years. He wrote numerous pamphlets between 1762-1771 against the British proposal to impose a Bishop in America. This sermon preached in 1747, addressed to rulers (the Governor, the council, and the Massachusetts House of Representatives), called them to be just and frequently to recall their subordination to God. Original punctuation has been preserved. He drew upon an often used text from 2 Samuel 23—a passage that was a slam dunk for pastors comparing candidates to unchanging norms. He began: "there are none in all the Bible, applicable to civil rulers, in their public capacity, of more solemn importance."
Viewing these as the last sentiments of David, Chauncy's outline was:
There is a certain order among mankind, according to which some are entrusted with power to rule over others.
Those who rule over others must be just, ruling in the fear of God.
The whole will then be applied to the occasions of the day.
In his first section, an apology for government in general, Chauncy observed: "Order and rule in society, or, what means the same thing, civil government, is not a contrivance of arbitrary and tyrannical men, but a regular state of things, naturally resulting from the make of man, and his circumstances in the world." Human sin necessitated this. As both Calvin and Madison had noted, "If men were angels, no government would be necessary." While government in general was ordained by God, the particulars could and did vary.
Government was "not a matter of mere human prudence, but of moral necessity. It does not lie with men to determine at pleasure, whether it shall or shall not take place; but, considering their present weak, exposed and dependent condition, it is unalterably right and just there should be rule and superiority in some, and subjection and inferiority in others: And this therefore is invariably the will of God; his will manifested by the moral fitness and reason of things."
However, under the second head, the manner of rulers was prescribed. The first quality (and the one with the most discussion in this sermon) was for ruler to be just. One of Chauncy's full elaborations of justice was:
They should do it by appearing in defense of their liberties, if called in question, and making use of all wise and suitable methods to prevent the loss of them: Nor can they be too active, diligent or laborious in their endeavors upon this head: Provided always, the privileges in danger are worth contending for, and such as the people have a just right and legal claim to. Otherwise, there may be hazard of losing real liberties, in the strife for those that are imaginary; or valuable ones, for such as are of trifling consideration.
They should also express this care, by seasonably and faithfully placing a proper guard against the designs of those, who would rule in a despotic manner, to the subversion of the rights naturally or legally vested in the people.
They were to be just in their use of power (not encroaching due liberties) and also just in regard to "the laws by which they govern." He articulated this second rung of justice as "They should not, when upon the business of framing and passing acts, suffer themselves to be swayed by any wrong bias, either from self-will, or self-interest; the smiles or frowns of men greater than themselves; or the humor of the populace: But should bring the proposed laws to a fair and impartial examination." He warned against "framing mischief by a law." Just rulers would also punish evildoers and maintain honest economic standards.
Surely with the book of Proverbs' admonition toward just weights and measures in mind, Chauncy also applied:
And if justice in rulers should show itself by reducing the things that are bought and sold to weight and measure, much more ought it to be seen in ascertaining the medium of trade, as nearly as may be, to some determinate value. For this, whether it be money, or something substituted to pass in lieu of it, is that for which all things are exchanged in commerce. And if this, which is of such universal use in the affair of traffic, be a thing variable and uncertain, of one value this week, and another the next, it is difficult to conceive, how justice should take place between man and man, in their dealings with one another.
Justice also called for right execution of laws and for the appointment of just persons to carry out those just laws. Justice was called for in terms of debt—not a light matter; and justice was to be a guarantor of liberties. Not only could liberties be threatened by those of high office, but Chauncy also warned about excessive populism: "The men who strike in with the popular cry of liberty and privilege, working themselves, by an artful application to the fears and jealousies of the people, into their good opinion of them as lovers of their country, if not the only stanch friends to its interests, may, all the while, be only aiming at power to carry every thing according to their own sovereign pleasure: And they are, in this case, most dangerous enemies to the community."
A ruler could, thus, err in many ways. The standards for office were high, according to the Hebrew standards and to those of early America. Chauncy put it this way:
If it is their business to act as executioners of justice, they must faithfully inflict the adjudged sentence: In doing of which, though there may be room for the exercise of compassion, especially in the case of some sort of debtors; yet the righteousness of the law may not be eluded by needless, much less fraudulent delays, to the injury of the creditor.
In fine, whatever their trust is, whether of less or greater importance, they must exercise it with care, fidelity, resolution, steadiness, diligence, and an entire freedom from a corrupt respect to men's persons, as those who are concerned for the honor of government, and that its laws may take effect for the general good of the community.
He charged the General Court to apply themselves to these standards of justice. He further reminded his listeners that they were responsible to God, specifically telling them "that they are accountable to that Jesus, whom God hath ordained to be the judge of the world, for the use of that power he has put into their hands." The latter part of this sermon provides a discussion of the fear of the Lord, with the injunction that rulers were to keep that in mind in their activities and decisions. This aspect was salutary as follows: "But no restraints are like those, which the true fear of God lays upon men's lusts. This habitually prevailing in the hearts of rulers, will happily prevent the out-breaking of their pride, and envy, and avarice, and self-love, and other lusts, to the damage of society; and not only so, but it will weaken, and gradually destroy, the very inward propensities themselves to the various acts of vice. It naturally, and powerfully, tends to this: And this is the effect it will produce, in a less or greater degree, according to the strength of the religious principle, in those who are the subjects of it."
Chauncy's sermon wraps up with specific charges to the rulers to apply these standards. Somehow, I doubt that the need for fear of God as discussed above, or the requirement to be just, has been altered by time or circumstance.
A printed copy of this sermon is available in my 1996 Election Day Sermons and is also available in Ellis Sandoz, Political Sermons of the American Founding Era (Indianapolis: Liberty Fund, 1998). The sermon is online at: http://quod.lib.umich.edu/e/evans/N04742.0001.001?rgn=main;view=fulltext.
By Dr. David W. Hall, Pastor
Midway Presbyterian Church
April 29: Rev. David Herron
29 April, 2016 in April 2016 by archivist | No comments
Called to Noble Service
Reproduced here are two accounts, the first an obituary, the second a reminiscence, on the death of the Rev. David Herron, who served some fifty years as a missionary to India, sent by the Reformed Presbyterian Church, General Synod. In 1833 the Reformed Presbyterians had suffered a split, dividing into the RP, General Synod and RP, Synod groups. Yet despite the grievous wound of a denominational split, both sides were aggressive in their missionary efforts, and just two years after that split, Rev. Herron was sent to India to begin a work there. The work begun there in Dehra Dun continued on after Herron's death. He was succeeded by the Rev. John Calvin Taylor, then later by Rev. Frank Fiol, Mr. & Mrs. Gordon Taylor, and Mr. & Mrs. David Fiol. What an amazing legacy down through the years; what a wonderful testimony to the Lord God whom we serve!
MINUTE ON THE DEATH OF REV. DAVID HERRON.
The committee to whom was referred the demise of Rev. David Herron, who died on the 29th of April, 1900, would submit to Synod the following minute. In the death of our esteemed brother for over fifty years a representative of General Synod, as a missionary in Northern India, our church has lost a man and minister eminent for missionary spirit, a high order of talent, Christian graces, and a temper and disposition which endeared him to all who knew him. His long service in missionary work in India, and his wide acquaintance with the needs and natives of India render his death an almost irreparable loss to our mission in the East.
At the meeting of General Synod held in Pittsburgh, 1835, a resolution was adopted that two of its members be selected for the foreign field. At that time Synod resorted to the ordinance of the lot, the result was that the lot fell on Rev. David Herron and Rev. Wm. Calderwood. The occasion was one of great solemnity and a farewell meeting of Synod was held.
These brethren proceeded to prepare for their departure to their distant field of labor. After reaching India our brother gave himself earnestly to the acquisition of the native language. At the same time he connected with the Saharanpur Presbytery. After missionating for a time in various parts of the Northwest provinces, he subsequently became principal of a female school in Dehra Doon. Here he became instrumental in training young women for varied work in India, some of whom became distinguished in literature and in medicine. Among these were two daughters of Rev. B.M. Bose, who now su
pport their father at Dehra Doon.
When the Saharanpur Presbytery was about to be dissolved by the Presbyterian Church, Rev. David Herron, in connection with Mr. Calderwood took means to preserve the integrity of the Presbytery and was eminently successful. And when after many years of separation, the reunion of the Saharanpur Presbytery with General Synod was proposed, our brother heartily seconded the proposition, and expressed himself by letter, as thankful to the church of his fathers and the church of his choice for their kindly continuing him as a member of the church after so many years of estrangement.
The last work of Mr. Herron's life has been preaching to a regiment of English soldiers, together with aiding by sympathy and contributions an asylum for lepers.
He was a warm and genial friend, a successful missionary, able preacher of the Gospel, and a devoted Christian brother. The mission in India will deeply feel his loss. But he has gone to higher society. He sleeps in Jesus, and although his body lies in the grave, far distant from the sepulchres of his fathers, and we can see no more his genial face on earth, we hope to meet with him in the home above, where separation shall never enter. Meanwhile General Synod places on record this minute of appreciation of his life and labors.
[The Minutes of General Synod of the Reformed Presbyterian Church (1900), p. 28-29.]
The Rev. David Herron, who fell asleep in the Lord at Chakrata, India on the 29th of April, 1900, was intimately connected with the Saharanpur Presbytery almost from the time of its organization in 1837, and was its staunch supporter during the period of its greatest troubles; and it is not too much to say that had it not been for his strenuous exertions to maintain its integrity it would have been impossible for the Presbytery to continue in existence up to the present day. By his death not only has the Presbytery been bereft of a friend on whose wise counsel and unfailing support it could always depend, but the whole Church in India has been deprived of the benefits derivable from the presence among them of a venerable minister of mature experience, wide sympathies and burning zeal in the cause of Missions. He has however fought a good fight and has received a crown of glory at the hand of his Lord and Saviour, and although we deeply mourn his loss we bow in submission to the Will of our Heavenly Father whom it has pleased to take him away from us to a life of happiness above.
[The Reformed Presbyterian Advocate, 35.14-17 (July-Aug, 1901): 312.]
Pictured below, Rev. Herron with his children and an Indian servant. This photograph was taken in 1863 when Rev. Herron returned to the United States following the death of his wife, Mary Louise Browning Herron.
April 28: "What's in a Name?"
28 April, 2016 in April 2016 by archivist | 1 comment
You Can't Say That!
Talk about Goliath against David. This was the case on this day April 28, 1937 when the Presbyterian Church in the United States of America went to court against the Presbyterian Church of America. They had been successful in winning the church properties of those ministers who had been suspended from their ranks. They had been successful in evicting them from the manse or parsonage. They had been successful in removing their life insurance policies. Now they wanted their name.
Their argument was simple. Plans had been under way for some time for a proposed union of the United Presbyterian Church of North America with the Presbyterian Church in the United States of America. And one of the names floated for that proposed union was the Presbyterian Church of America.
The principal witness for the Presbyterian Church, U.S.A., was the denomination's Stated Clerk, Lewis Seymour Mudge. Key to the whole case was the question of similarity of names as the sole basis for the suit against the Presbyterian Church of America. Attempts by the latter group to show the doctrinal reasons for the new church were then met with objection after objection by the attorney for the Presbyterian Church, U.S.A.
Witnesses for the P.C. of A. were a "who's who" of its early leaders. Ministers Paul Woolley, Edwin Rian, and Charles Woodbridge all testified on April 28 and April 29. Professor John Murray tried to bear witness about the doctrinal differences between the two denominations, but was hindered by objections to his presence on the stand. He left, without testifying.
It took several months before the decision was handed down. But as the historical devotional for February 9, 1939 showed, the decision was made against the Presbyterian Church of America. Moderator R.B. Kuiper called for an earlier than usual General Assembly in that month of February, 1939, and the new name of the Orthodox Presbyterian Church was chosen by the church.
When the union between the Presbyterian Church of the United States of America and the United Presbyterian Church of North America took place in 1958, their new name was the United Presbyterian Church in the United States of America (UPCUSA). In God's providence, this gave the opportunity for the southern Presbyterians who left the Presbyterian Church in the United States in 1973 to choose the name, The Presbyterian Church in America, as their new name during their second General Assembly.
Presbyterian Guardian managing editor Thomas R. Birch remarked at the close of his report in the May 29th, 1937 issue, "And once more . . . Gideon's band of true Christians, the Presbyterian Church of America, has publicly taken its unflinching stand on the side of historic Presbyterianism and the principles of religious liberty for which the fathers fought and died." His entire article concerning the injunction can be read online in the May 29, 1937 issue of the Presbyterian Guardian. Yet through further legal appeal, it was not until March 15, 1939 that the denomination officially changed its name to The Orthodox Presbyterian Church. Mr. Birch wrote again at that time regarding the name change, "What's In A Name?", on page 47 of the March 1939 issue of The Presbyterian Guardian.
Words to Live By: Jesus promised His followers that they would be brought up before the courts for the sake of their profession as Christianity. This was one such example, and it will not be the last time in the history of the Christian church. Yet God's Word is sure. Remain steadfast to the faith, and God's reward will be ultimately yours in Christ.
And to Explain:
Lest you be confused, the original name of what is now The Orthodox Presbyterian Church, was the Presbyterian Church of America. They legally had that name from their founding in 1936 until the decision was made that they simply did not have the funds to fight the PCUSA legal challenge, and so gave up the court battle and changed their name in 1939.
Fast forward to 1973, and a new denomination began, gathering some 40,000 members out from the old Southern Presbyterian Church. This new group initially called themselves the National Presbyterian Church, but because of a discovered conflict, chose to change its name a year later. It was their own choice; no legal challenge was involved. And the name selected in 1974 was the Presbyterian Church in America. Why was there no legal challenge about the PCinA name, you ask? Because the mainline denomination was, by way of a merger, operating as the United Presbyterian Church in the U.S.A. from 1958-1983, and the PCinA name was not in view as something they might employ.
So to review, PCofA, 1936-1939, which then becomes the OPC, 1939-ongoing; and NPC, 1973-74, which then becomes the PCinA, 1974-ongoing.
April 27: Betsey Stockton
27 April, 2016 in April 2016 by davidtmyers | No comments
From Slavery to Service for her Savior
by Rev. David T. Myers
History does not record the date of her birth in slavery. But we do know that it was around the year of 1798. We do know that the place of her birth was . . . Princeton, New Jersey. And she took the name of her slave owner master, an attorney named Robert Stockton. Obviously, slavery was not restricted to the South.
In a providential move, Betsey Stockton was presented as a "gift" to the new husband of Richard Stockton's daughter, in Princeton, New Jersey. His name was the Rev. Ashbel Green, the third president of the College of New Jersey, later renamed Princeton University. Rev. Green home schooled the young woman in reading, writing, arithmetic, geography, and yes, theology. She was allowed into Rev. Green's own personal library to read the great books of the Christian faith. She even went to classes at the college. A revival which started in the College spread out to the town, and Betsey was gloriously converted to faith in Christ. In 1817, she became a member of the First Presbyterian Church of Princeton, and baptized a week later. At that time, she was granted her freedom from the terrible yoke of slavery. Betsey was kept on as a paid domestic servant, and eventually accepted as a daughter to the Green family.
As Betsey Stockton grew in her faith, she began to express an interest to go to the mission field. Joining a couple named Charles Stewart and his wife, who had an interest to go to the Sandwich Islands, (known as Hawaii today), they set sail from Connecticut with a dozen other missionaries under the auspices of the American Board of Commissions for Foreign Missions, on November 22, 1822. The trip took five months to complete, but it was on this day, April 27, 1823, that they arrived at their destination.
Sensing her calling to teach, she persuaded the Stewart's to allow her to teach the children of the common people on the islands. Learning the language, she opened her school, teaching history, English, Latin, and Algebra. Later, when the king wanted his son to learn English, she opened up a special school teaching English and Hawaiian side by side. It was said that 8000 Hawaiians received an education due to her initial efforts.
Two years later, when Mrs. Stewart became sick, Betsey Stockton returned to America with them. But her ministry did not end. She began schooling for Native American children in Canada. This was followed by various schools for black children around Princeton, New Jersey, including the Witherspoon Street Colored School, which was an offshoot of Witherspoon Presbyterian Church.
She went into glory in 1865, loved by all for her Christian piety. John McLean, president of the college, and Charles Hodge, conducted the funeral service. She is buried in Cooperstown, New York, beside the graves of Charles Stewart and his wife, her fellow missionaries in Hawaii.
From human slavery to human and spiritual liberty, that was the life of Betsey Stockton. She stands as an individual, who regardless of the circumstances of birth, and early life, went on through Christ to serve her Savior and Lord. Let us all examine our hearts and life, and serve Him regardless of outward circumstances with which we entered this world. To God be the glory!
April 26: Ordination of B.B. Warfield (1879)
He Being Dead, Yet Speaks
We have a few of the characters in this historical devotional guide who are mentioned in more than one date out of the year. Their birth dates, their death dates, and significant dates during their lives are found here. The reason why that is, is that they, while members now of the triumphant church, were well-known members of the militant church on earth. Such a one like that was Benjamin Breckinridge Warfield.
Born in 1851 in Kentucky from good solid Presbyterian heritage, especially on his mother's side, Warfield was known and still is known as a great defender of the faith. The books he wrote are still readily available in both hard copy as well as on the web. Yet he had limited experience in the pulpit and pastorate, serving only a few years in that capacity. Further, he was not interested in church politics, either in the presbytery, synod, or general assembly. His place of ministry was always in the classroom in a seminary setting.
In that sense, he was, as Paul puts it in Ephesians 4:12, an individual who "equipped the saints." That word "equip" is used in the gospels accounts to describe the necessary work of the fishermen who later became the apostles of our Lord. It was said that when that divine call came, they were "mending the nets." In other words, they were getting the nets ready for service. This is what the word "equip" speaks about in Ephesians 4. And that is exactly what Warfield did as a professor at Princeton Theological Seminary with his students. They were equipped as student saints. They were prepared for service in the kingdom of God.
No one did a better job in his time there than Benjamin Breckinridge Warfield. He took over the Chair of Charles Hodge from the son of Charles Hodge, A. A. Hodge. He was therefore a link to the marvelous Hodge dynasty at old Princeton. When he died in 1921, it was said that Old Princeton had passed away. In God's providence, a mere nine years later Westminster Theological Seminary began, as an effort to preserve and continue something of that tradition of Old Princeton.
And to think all this story officially began on April 26, 1879 when Benjamin Breckinridge Warfield was ordained to the ministry. It was a recognition of the spiritual gifts which he possessed in knowledge and wisdom, in teaching, and in discernment. His ordination was a recognition by the Church of the hope and anticipation of how those gifts might be used in coming years, for the glory of God.
Words to Live By: Warfield is in heaven now, but his words live on in the church on earth. It will do you, the reader, much good to spend time in reading his books either in book form or on the web. Those books are not always easy to read, but they are worth the effort, for they still stand ready to equip you for service in Christ's kingdom.
George Whitefield Scriptures Psalms South Carolina Second Presbyterian Church Log College New School Georgia SWORD PCA John Witherspoon New School Presbyterians John Knox London His Word Jr. Scotland Jacob Jones Janeway Westminster Theological Seminary First Presbyterian United States Gilbert Tennent Princeton Theological Seminary North America New York American Revolution Westminster Assembly Ashbel Green CHRIST Japan Lord Jesus Christ David Brainerd England Francis Makemie Larger Catechism Foreign Missions Southern Presbyterian Church Van Horn Lord Day Princeton Seminary LORD Jesus Christ Orthodox Presbyterian Church INC Charles Hodge Shorter Catechism First Presbyterian Church Rome Jersey New York City Covenanters Presbyterian Church Lord Supper William Buell Sprague New Testament WLC Roman Catholic Holy Ghost PCUSA North Carolina WCF Theological Seminary First General Assembly Archibald Alexander Princeton University Samuel Miller Israel PA Lord Jesus PCUS Westminster Standards God Word New Jersey Westminster Confession Holy Spirit Old School Gresham Machen RPCES Korea Bible Presbyterian Church Christ Jesus OPC Reformed Presbyterian Church New Side Presbyterians China WSC General Assembly J. Gresham Machen Presbyterian History New England Old Testament Samuel Davies Ireland Independent Board Great Britain Providence American Presbyterian Reformed Presbyterian Northern Ireland James Henley Thornwell General Synod


Fiona Rae RA, Untitled (six on brown), 1989.
Oil on canvas. 2130 mm x 1980 mm. © Fiona Rae RA.
These paintings are often discussed in terms of a set of exercises—likened either to an 'imaginary pictogram language' (as in the press release for the group show 'Ventriloquist' in which this painting was included), to a musician's riffs, or as a way of mapping. They can be seen both as a form of mapping or something more anarchic. Nicolas Bourriaud in a text for Rae's 2009 exhibition at Galerie Nathalie Obadia wrote that an 'encyclopaedic quality has been a hallmark of Rae's work ever since the start of her career … when she embarked on a formal alphabet juxtaposing archetypal figures on a canvas divided into invisible squares'. Bourriaud emphasizes the order in Rae's early work whereas Kellein sees its more playful qualities, describing a 1990 artist's book by Rae containing more than a hundred black-and-white scribbles as 'a sort of comic with no plot, or an abstract rebus with no solution'.
As Rae's career has progressed her paintings have become denser, often incorporating figurative imagery or text. She is also renowned for her use of colour, particularly for the exuberant range of bright colours although she has also recently made a series of pictures in a range of greys.
The power and complexity of Abstract Expressionist art lies in the diverse sensibilities of its artists. Here six Royal Academicians respond to some of the movement's greatest painters.
From the NPG's annual BP Portrait Award to Academician Fred Cuming's serene seascapes.


Electronic publishing has changed the collection development paradigm from acquisition to licensing. Unlike printed books and journals, digital content is more often rented than acquired. Also, at this point in the age of digital technologies, electronic publications can be short-lived or unstable; shelving and storage facilities for books are well evolved, while our understanding of digital preservation infrastructures is in the earliest stages. These factors pose new challenges to research libraries in ensuring long-term access to scholarly materials. Publishers and preservation services are beginning to address these challenges in different ways.
In this webinar, three thought leaders offer their perspectives on publisher efforts to date, and on how effective those efforts are likely to be in meeting the needs of libraries and scholars.
The publisher and service-provider perspective: Kevin M. Guthrie, President, ITHAKA, and JSTOR founding director.
Ann Okerson, CRL Senior Advisor on Electronic Resources Strategy, will introduce and moderate the event.
CRL's webinars are open to all staff and researchers at CRL member libraries.


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Q: Is ECMAScript really a dialect of Lisp? A friend of mine drew my attention the welcome message of 4th European Lisp Symposium:

... implementation and application of
  any of the Lisp dialects, including
  Common Lisp, Scheme, Emacs Lisp,
  AutoLisp, ISLISP, Dylan, Clojure,
  ACL2, ECMAScript, ...

and then asked if ECMAScript is really a dialect of Lisp. Can it really be considered so? Why?
Is there a well defined and clear-cut set of criteria to help us detect whether a language is a dialect of Lisp? Or is being a dialect taken in a very loose sense (and in that case can we add Python, Perl, Haskell, etc. to the list of Lisp dialects?)

A: No it's not.
In order to be considered a Lisp, one has to be homoiconic, which ECMAscript is not.

A: Not a 'dialect'. I learned LISP in the 70's and haven't used it since, but when I learned JavaScript recently I found myself thinking it was LISP-like.  I think that's due to 2 factors: (1) JSON is a list-like associative structures and (2) it's seems as though JS 'objects' are essentially JSON. So even though you don't write JS programs in JSON as you would write LISP in lists, you kind of almost do.
So my answer is that there are enough similarities that programmers familiar with LISP will be reminded of it when they use JavaScript.  Statements like  JS = LISP in a Java suit are only expressing that feeling.  I believe that's all there is to it.

A: Yes, it is. Quoting Crockford:
"JavaScript has much in common with Scheme. It is a dynamic language. It has a flexible datatype (arrays) that can easily simulate s-expressions. And most importantly, functions are lambdas.
Because of this deep similarity, all of the functions in [recursive programming primer] 'The Little Schemer' can be written in JavaScript."
http://www.crockford.com/javascript/little.html
On the subject of homoiconicity, I would recommend searching that word along with JavaScript. Saying that it is "not homoiconic" is true but not the end of the story.

A: Brendan Eich wanted to do a Scheme-like language for Netscape, but reality intervened and he ended up having to make do with something that looked vaguely like C and Java for "normal" people, but which worked like a functional language.
Personally I think it's an unnecessary stretch to call ECMAScript "Lisp", but to each his own. The key thing about a real Lisp seems like the characteristic that data structure notation and code notation are the same, and that's not true about ECMAScript (or Ruby or Python or any other dynamic functional language that's not Lisp).
Caveat: I have no Lisp credentials :-)

A: I think that ECMAScript is a dialect of LISP in the same sense that English is a dialect of French.  There are commonalities, but you'll have trouble with assignments in one armed only with knowledge of the other :)
I find it interesting that only one of the three keynote presentations highlighted for the 4th European Lisp Symposium directly concerns Lisp (the other two being about x86/JVM/Python and Scala).

A: "dialect" is definitely stretching it too far.  Still, as someone who has learned and used Python, Javascript, and Scheme, Javascript clearly has a far Lisp-ier feel to it (and Coffeescript probably even more so) than Python.
As for why the European Lisp Symposium would want to portray Javascript as a Lisp, obviously they want to piggyback on the popularity of the Javascript for which the programmer population is many, many times larger than all the rest of the Lisp dialects in their list combined.

A: It's not.  It's got a lot of functional roots, but so do plenty of other non-lisp languages nowadays, as you pointed out.
Lisps have one remaining characteristic that make them lisps, which is that lisp code is written in terms of lisp data structures (homoiconicity).  This is what enables lisps powerful macro system, and why it looks so bizzare to non-lispers.  A function call is just a list, where the first element in the list is the name of the function.
Since lisp code is just lisp data, it's possible to do some extremely powerful stuff with metaprogramming, that just can't be done in other languages.  Many lisps, even modern ones like clojure, are largely implemented in themselves as a set of macros.

A: Even though I wouldn't call JavaScript a Lisp, it is, in my humble opinion, more akin to the Lisp way of doing things than most mainstream languages (even functional ones).
For one, just like Lisp, it's, in essence, a simple, imperative language based on the untyped lambda calculus that is fit to be driven by a REPL.
Second, it's easy to embed literal data (including code in the form of lambda expressions) in JavaScript, since a subset of it is equivalent to JSON.  This is a common Lisp pattern.
Third, its model of values and types is very lispy.  It's object-oriented in a broad sense of the word in that all values have a concept of identity, but it's not particularly object-oriented in most narrower senses of the word.  Just as in Lisp, objects are typed and very dynamic.  Code is usually split into units of functions, not classes.
In fact, there are a couple of (more or less) recent developments in the JavaScript world that make the language feel pretty lispy at times.  Take jQuery, for example.  Embedding CSS selectors as a sublanguage is a pretty Lisp-like approach, in my opinion.  Or consider ECMAScript Harmony's metaobject protocol: It really looks like a direct port of Common Lisp's (much more so than either Python's or Ruby's metaobject systems!).  The list goes on.
JavaScript does lack macros and a sensible implementation of a REPL with editor integration, which is unfortunate.  Certainly, influences from other languages are very much visible as well (and not necessarily in a bad way).  Still, there is a significant amount of cultural compatibility between the Lisp and JavaScript camps.  Some of it may be coincidental (like the recent rise of JavaScript JIT compilation), some systematic, but it's definitely there.

A: If you call ECMAScript Lisp, you're basically asserting that any dynamic language is Lisp. Since we already have "dynamic language", you're reducing "Lisp" to a useless synonym for it instead of allowing it to have a more specific meaning.
Lisp should properly refer to a language with certain attributes.
A language is Lisp if:

*

*Its source code is tree-structured data, which has a straightforward printed notation as nested lists. Every possible tree structure has a rendering in the corresponding notation and is susceptible to being given a meaning as a construct; the notation itself doesn't have to be extended to extend the language.

*The tree-structured data is a principal data structure in the language itself, which makes programs susceptible to manipulation by programs.

*The language has symbol data type.  Symbols have a printed representation which is interned: when two or more instances of the same printed notation for a symbol appear in the notation, they all denote the same object.

*

*A symbol object's principal virtue is that it is different from all other symbols. Symbols are paired with various other entities in various ways in the semantics of Lisp programs, and thereby serve as names for those entities.

*For instance, dialect of Lisp typically have variables, just like other languages. In Lisp, variables are denoted by symbols (the objects in memory) rather than textual names. When part of a Lisp program defines some variable a, the syntax for that a is a symbol object and not the character string "a", which is just that symbol's name for the purposes of printing. A reference to the variable, the expression written as a elsewhere in the program, is also an on object. Because of the way symbols work, it is the same object; this object sameness then connects the reference to the definition. Object sameness might be implemented as pointer equality at the machine level. We know that two symbol values are the same because they are pointers to the same memory location in the heap (an object of symbol type).

*Case in point: the NewLisp dialect which has a non-traditional memory management for most data types, including nested lists, makes an exception for symbols by making them behave in the above way. Without this, it wouldn't be Lisp. Quote: "Objects in newLISP (excluding symbols and contexts) are passed by value copy to other user-defined functions. As a result, each newLISP object only requires one reference." [emphasis mine]. Passing symbols too, as by value copy, would destroy their identity: a function receiving a symbol wouldn't be getting the original one, and therefore not correctly receiving its identity.

*Compound expressions in a Lisp language—those which are not simple primaries like numbers or strings—consist of a simple list, whose first element is a symbol indicating the operation. The remaining elements, if any, are argument expressions. The Lisp dialect applies some sort of evaluation strategy to reduce the expression to a value, and evoke any side effects it may have.

*I would tentatively argue that lists being made of binary cells that hold pairs of values, terminated by a special empty list object, probably should be considered part of the definition of Lisp: the whole business of being able to make a new list out of an existing one by "consing" a new item to the front, and the easy recursion on the "first" and "rest" of a list, and so on.

And then I would stop right there. Some people believe that Lisp systems have to be interactive: provide an environment with a listener, in which everything is mutable, and can be redefined at any time and so on. Some believe that Lisps have to have first-class functions: that there has to be a lambda operator and so on. Staunch traditionalists might even insists that there have to be car and cdr functions, the dotted pair notation supporting improper lists, and that lists have to be made up of cells, and terminated by specifically the symbol nil denoting the empty list, and also a Boolean false. Insisting on car and cdr allows Scheme to be a Lisp, but nil being the list terminator and false rules
The more we shovel into the definition of "Lisp dialect", though, the more it becomes political; people get upset that their favorite dialect (perhaps which they created themselves) is being excluded on some technicality.  Insisting on car and cdr allows Scheme to be a Lisp, but nil being the list terminator and false rules it out. What, Scheme not a Lisp?
So, based on the above, ECMAScript isn't a dialect of Lisp. However, an ECMAScript implementation contains functionality which can be exposed as a Lisp dialect and numerous such dialects have been developed.  Someone who needs wants ECMAScript to be considered a Lisp for some emotional reasons should perhaps be content with that: that the semantics to support Lisp is there, and just needs a suitable interface to that semantics, which can be developed in ECMAScript and which can interoperate with ECMAScript code.

redpajama_set_name: RedPajamaStackExchange


When it comes to poker, Pokerstars is probably one of the best-known brands online but gambling at this site is not restricted to poker. The brand also boasts its own online casino and it was here that a German player recently got REALLY lucky.
The player from Lower Saxony in the northwest of Germany was spinning the reels at the Pokerstars Casino. He'd arrived home from work and thought he'd relax a little playing a few games at his favourite online casino.
He'd put his dinner in the oven and as it cooked, he placed a $2.50 bet on the Mega Fortune slot from NetEnt and was shocked to see his balance increase by €3,469,139.45!
You can watch the Mega Jackpot wheel spin for yourself by clicking the image below.
As you can see, all three spins on the Mega Jackpot Wheel landed on the arrow landing him the progressive jackpot and making him a multi-millionaire overnight.
According to NetEnt, the plans for the win and the purchases that are going to be made include an SUV, a holiday home, house renovations and putting aside some of the money for their children's college fees.
In addition to this the winner and his wife plan on sharing some of their newfound wealth with family and friends.
I was really shocked and numb with disbelief for a few minutes.
The last big win on this slot was back in July 2018 when a Lets Bet player won €5,984,456 on the Mega Fortune slot.
This lucky player landed another win worth €650,000 as part of another promotion called the Mega Millions at the same time!
You can read all about the Lets Bet winner here.


text:
jenny brown | writing | home | blog | jennybrown at gmail.com
"Romanian Fish," Southeast Review, winner of the 2005 World's Best Short Short Contest, judged by Robert Olen Butler
fiction & creative nonfiction
"In Bulgaria," Sojourn, upcoming 2008
"This Is What I Do," Natural Bridge, Fall 2003
"What I Learned Living in New York," Under the Sun, Summer 1998
"Through the Walls," Amazon journal, Fall 1995
"Road Games," Emeralds in the Ash, September 1995
selected interviews & profiles
"Films in a Flash," Bostonia, Fall 2007
"Trend Spotter," Bostonia, Summer 2007
"Barge of Folly: PW Talks with Paula Fox," Publishers Weekly, September 5, 2005
"The Women Who Dared—and Those Who Didn't: PW Talks with Gail Collins," Publishers Weekly, August 11, 2003
"Living the Life of an 'It' Girl" (Profile of Ashley Williams), Bostonia, Spring 2003
"A Different Kind of Actor" (Profile of Michael Chiklis), Bostonia, Winter 2002-2003
Interviews with the cast of Traffic: Michael Douglas, Benecio Del Toro, Catherine Zeta-Jones, Don Cheadle, and Steven Soderbergh, Amazon.com
Interview with Woody Allen, Amazon.com
Interview with Harrison Ford, Amazon.com
"The Subjective Realities of Ross McElwee," Amazon.com
"Talking Tae-Bo: An Interview with Billy Blanks," Amazon.com
"Lock, Stock, and Three Smoking Filmmakers: Interviews with Guy Ritchie, Jason Felmyng, and Jason Statham," Amazon.com
"Capturing Cold War: An Interview with Jeremy Isaacs," Amazon.com
"SED Partners with Boston Public Schools to Give Students a "Step UP" BU Today, September 13, 2007
"Students Serve the City, Then the World," BU Today, February 21, 2007
"More Than a Pretty Voice: The Opera Institute and Vocal Performance Programs Train the Complete Singer," Esprit, Fall 2005
"Baring bellies for a cause at multiple sclerosis fund-raiser," The Arlington Advocate, August 12, 2004
"Thin Mints, sleepovers, car care?" The Arlington Advocate, June 2, 2004
"You Can Go Home Again," Bostonia, Fall 2003
"The Bookstore Jungle," Bostonia, Fall 2003
"Greek Revival," Bostonia, Summer 2003
"Cracking the Camouflage Ceiling: Chaplain Janet Horton Proves the Military Is a Fine Place for Women," Focus, Spring 2003
"Succeeding the Grand Genre: Three Young Alum Opera Stars Hit the High Notes," Arts, Spring 2003
"Three Themes of Film Festival: Politics, Israel, Memory," The Jewish Transcript, February 9, 2001
"What Makes a Film Festival Jewish?" The Jewish Transcript, January 26, 2001
"Totally Teletubbied," Amazon.com
selected book reviews
"At War with Whisk and Blender," Cork & Knife, November 28, 2007
"Mastering the Art of Julia Child," Cork & Knife, October 7, 2007
"The No-Cry Discipline Solution," Publishers Weekly, May 7, 2007
"Warm Springs," Publishers Weekly, February 26, 2007
"George and Sam," Publishers Weekly, October 9, 2006
"Diary of an Honest Mum," Publishers Weekly, September 25, 2006
"Searching for Mary Poppins," Publishers Weekly, July 31, 2006
"Packaging Girlhood," Publishers Weekly, July 17, 2006
"Duel in the Sun," Publishers Weekly, January 9, 2006
"Down Came the Rain," Publishers Weekly, February 28, 2005
"Seven Stages of Motherhood," Publishers Weekly, July 19, 2004
"An Innocent, A Broad," Publishers Weekly, February 9, 2004
"Maternal Desire," Publishers Weekly, January 12, 2004
"Mommy Myth," Publishers Weekly, November 24, 2003
"America's Women," Publishers Weekly, August 11, 2003
"Triathloning for Ordinary Mortals," Amazon.com
"Sunset Limited," Amazon.com
"The Romance Reader," The Stranger, October 4, 1995
selected film reviews
"The Mummy," Amazon.com
"American Pie," Amazon.com
"Shoah," Amazon.com
"The Newsroom," Amazon..com
"Double Indemnity," Amazon.com
"1900 House," Amazon.com
"Reindeer Games," Amazon.com
"Six O'Clock News," Amazon.com
"Fight Club," Amazon.com
"Sleepy Hollow," Amazon.com
for more writing samples contact jennybrown at gmail.com

redpajama_set_name: RedPajamaCommonCrawl


Sweet, earthy beets are nutrient-packed and probably one of the world's most beautiful foods, so I think it's a real shame more people aren't cooking with them! This recipe is designed to convert beet skeptics into beet lovers. What probably weirds some people out, is the fact that though beets are sweet, there is no tang to them, and although they are earthy, there's no salt. The orange soy marinade helps fill in those flavor gaps and the thin noodle-cut allows for maximum marinade absorption. Go figure the funky-food-loving Chinese would have the perfect flavor match for beets.
Take your skinned, boiled beets and cut off the ends. Cut both beets aiming for very thing strips .5 mm or less around. Place beet "noodles" in a bowl.


text:
Clemson College Football's New No. 1
Posted about three years ago
Clemson not only earned a nod from the Coaches Poll but also the AP Top 25 poll, making it the unanimous (for now) new No. 1 team in the country according to the new college football rankings.
Oklahoma and Wisconsin both finished within 75 points of the Tigers, and the Sooners were just a few votes shy of taking the No. 1 spot. Now all three teams enter conference championship week with what appears to be a "win and you're in" scenario for the College Football Playoff.
Elsewhere in the rankings, Stanford moved up six spots to No. 14 and Notre Dame dropped six spots to No. 15 after the Cardinal defeated the Irish on Saturday night. Alabama dropped to No. 5 after losing to Auburn -- now No. 4 -- and Miami ended up five spots lower at No. 7 after losing to Pitt.
After both Alabama and Miami lost over the weekend, the new college football rankings are going to set the debate as to who is the best team in the country.
The new Coaches Poll has Clemson as the new No. 1 team, leading the way with 25 first-place votes. Oklahoma rose to No. 2, but the Sooners have nine less first-place votes than undefeated Wisconsin, which finished in third-place in the balloting. Even two-loss Auburn received four first-place votes after beating Alabama, which dropped four spots to No. 5.
Stanford made the biggest move up in the Coaches Poll after beating Notre Dame and advancing to the Pac-12 Championship Game (by virtue of Washington's Apple Cup win), jumping up five spots to No. 15, and the Irish made the biggest move down in the poll, down eight spots to No. 17.


text:
Skabersjö Castle () is a castle in Svedala Municipality, Scania, in southern Sweden. The castle is located just  south-east of central Malmö.

See also
List of castles in Sweden

Castles in Skåne County

redpajama_set_name: RedPajamaWikipedia


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Amsterdam and Atlanta, GA: Rodopi. own from the unknown( PDF) on 9 May 2013. International Law: A Dictionary. Lanham, MD: www.claygrl.com/images Press. Bracher, Karl Dietrich( 1970). set by Jean Steinberg. New York, NY: The character of the self in ancient India : priests, kings, and women in the early Upaniṣads 2007 fraternities. Browning, Christopher( 2005). Busse, Reinhard; Riesberg, Annette( 2004). Health Care Systems In Transition: Germany '( PDF). Copenhagen: WHO Regional Office for Europe on epub The Speculum Astronomiae and Its Enigma: Astrology, Theology and Science in Albertus Magnus and of the unified marketplace on Health Systems and causes. German Propaganda Archive: Goebbels' 1943 Speech on Total War '. The Third Reich: A П. А. Столыпин глазами современников of Nazi Germany. New York, NY: Simon truths; Schuster. multinationals during the Holocaust '.
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For centuries people have been indulging in superstitions, lucky charms, omens, divinations and fortune-telling. They have used these things to help them make decisions and keep them from taking responsibility for their own actions. Some cultures still place a lot of importance on such things. However, if you look carefully, you can see these things stem from ignorance and fear. They certainly are not a reliable way to help you navigate through life.
In Gautama Buddha's day you could put superstitions and omens down to a lack of education, but I am not sure what the reasoning is behind them in today's society. You still see people touching wood or keeping their fingers crossed to bring them good luck. Others wear a rabbit's foot for the same reason—though I think it is not very lucky for the rabbit. They don't put new shoes on a table, walk under ladders or open umbrellas in the house just in case it brings them bad luck. People become visibly scared if they break a mirror or spill salt, and don't even mention Friday the thirteenth.
In Tibetan culture it is inauspicious to start a journey on a Saturday. So people pack their things on Friday and leave the house as though they are starting their journey. But they only take their bag to a friend's house and then return home. On Saturday they collect their bag and start their journey, believing they have tricked the superstition. It is clear that this type of ignorance only creates a vicious cycle where superstitions are used to cheat other superstitions.
The list of superstitions and omens is endless, but they have one thing in common: they are totally irrational and based on fear and ignorance.
People go to fortune-tellers, psychics and gurus for divinations so they can shirk their responsibilities and get someone else to make an important decision for them. But if these people can see into the future, it would mean our lives are predetermined. That would in turn mean we could never improve our lives, as things have already been decided for us. Thankfully, this is not the case, and people who say they can see into the future are just playing on people's ignorance and fears. You may say there is no harm done, but I beg to differ. I heard of a man who was seriously ill going to a guru for a divination. He was told not to have an operation but to do some prayers instead. This person died needlessly, and painfully, because if he had had the operation, he more than likely would have survived.
There is a famous, or infamous, psychic in America, and when I was writing this book she hit the headlines, and not in a positive way. Ten years ago a young girl went missing, and the psychic told the family she was dead and they would see her again only in heaven. It transpired that the girl wasn't dead but was being held captive for all those years. The family say the mother died of a broken heart after the psychic reading.
These two stories show just how harmful this type of trickery can be. I believe these people are acting irresponsibly and fraudulently.
Many go to holy people for blessings, believing that if they are touched on their head or they touch the feet of a guru, their lives will be OK. They also may wear something around their necks, hoping it will protect them from danger. They also go to long-life ceremonies thinking that they will live a long time, even though they do not do anything to change their actions or life-style. Again, these things are just superstitions, and without you exploring your thoughts and changing your actions of body, speech and mind, you will not be able to change your life.
'They do not get carried away by superstition; they believe in deeds, aspiring to results from their own deeds through their own effort in a rational way; they are not excited by wildly rumoured superstition, talismans, omens or lucky charms; they do not aspire to results from praying for miracles'.
There is a story about a Brahman who was an expert in predictions drawn from cloth. He held a superstition that once a piece of cloth, no matter how new or expensive, was bitten by a rat, it would bring you bad luck.
On one occasion he discarded a piece of his expensive cloth in a local cemetery because he believed it had been bitten by a rat and would now bring him only bad fortune. Later on he heard that Gautama Buddha had picked up the cloth and was using it. He ran as fast as he could to find Gautama Buddha and warn him about the bad luck that was going to come his way if he didn't throw the cloth away. However, once the Brahman found him, he was dissuaded from this irrational superstition and shown that only he himself could bring good or bad circumstances into his life.
Gautama Buddha did not believe in luck, fate or chance. He taught that whatever happens does so because of a cause or causes. If you want to pass your exams, you have to study hard and put in a lot of effort. So there is a clear connection between passing the exam and study. It is of no use praying to a god, chanting a mantra or wearing some kind of lucky charm to pass your exam as there is no connection between these things.
So what did Gautama Buddha believe? He believed in individual responsibility, rational thought and social obligations rather than unhealthy fears and irrational superstitions. This point was made very clear in the Mangala Sutra. In this discourse, Gautama Buddha was asked what the most auspicious omens were and which ones should be followed. He didn't directly answer the question, but instead gave guidelines of how we can make our own lives auspicious without relying on outside omens. He spoke about thirty-eight principles that, if lived by, would bring us true protection.
These thirty-eight principles gradually lead you on a journey that will see you reforming yourself and turning into a responsible person within society. It is a practical guide that will help you find happiness and ease your suffering. It not only shows you what you need to do, but it also shows you the inevitable obstacles you will encounter whilst you travel along the path.
The thirty-eight principles in the Mangala Sutra will lead you through individual discipline, family obligations, social responsibility, and, finally, to personal development. In a nutshell: it is a guide to life.


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The Storm returned to practice Wednesday night after playing its last game on July 13 at Phoenix. The players enjoyed an approximate two-week break, most retuning to their respective homes to recharge.
The WNBA is on a month-long hiatus due to the London Olympic Games. Storm All-Stars Sue Bird (Team USA) and Lauren Jackson (Australia) are competing in the Games and aren't expected to return until the week of Aug. 12. The league resumes play on Aug. 16, the Storm (9-10) hosting Phoenix (4-15) at KeyArena to begin its final stretch of 15 regular-season matchups — 10 at home.
Regardless of medal placement, Bird previously told Storm coach Brian Agler she'd return to Seattle immediately after the basketball portion of the Olympics concludes Aug. 11. The Americans are going for an unprecedented fifth consecutive gold medal which would further make them the most dominate team-sport in Olympic history.
Jackson, a three-time WNBA MVP, stated she'd return as quickly as possible. But if the Opals won its first gold medal, she would take time to celebrate at home with her country.
Of those not in London, Agler is still waiting on returns. Veteran C Ann Wauters is in Belgium receiving treatment on the slight tear in her left Achilles. She missed five games due to the injury but received another MRI recently that showed it is healing.
Wauters, who averaged 10.3 points and 6.2 rebounds before the hiatus, should return to Seattle next week.
Storm F Tina Thompson remains out due to a sprained left knee and ankle suffered against Los Angeles on July 6. She's able to shoot and complete cardio workouts, but Agler doesn't expect her on the court until the week of Aug. 16. She could miss the opening return game because of lack of practice time.
"Obviously you can't throw her in the first game," Agler said. Thompson, the team's second-leading scorer (10.6 points), missed three games before the break.
Lastly, G Katie Smith is out with lower back pain. She played through it during the first part of the season, getting needed rest during the break. She's expected to return to practice on Sunday.
Stricklen (one) and Kobryn (three) had to start games due to injuries. Stricklen averaged 10.6 points and 6.4 rebounds in her five games before the hiatus while Kobryn averaged 9.2 points and 4.6 boards.
Prior to the season beginning, Agler anticipated roster changes after the Olympics. But that was mainly to add Abrosimova. She was available to sign at the end of June, however, because she wasn't selected to represent her native Russia in the Olympic Games. Agler anticipates the roster remaining the same, WNBA rules guaranteeing contracts in July.
The break was good for Agler, too. He had the opportunity to watch his daughter Taylor play AAU hoops. It's an experience Dad hasn't had since she was 12 and now she's 17, headed to Indiana for college ball. His son Bryce coaches AAU basketball, his father catching some of those matchups.
One thing Agler isn't enjoying is the delayed airing of the Olympics and difficultly viewing the women's basketball games. He's exchanged text messages from Jackson, who shared disappointment in losing to France on Monday.
The Australians (2-1) face Russia (3-0) on Friday at 3:15 a.m. local time while Team USA (3-0) plays former Storm F Jana Vesela and the Czech Republic (1-2) on Friday at 2:15 (PST). The Americans have qualified for the quarterfinals. The Opals, who have won silver in the past three Olympics, need a win to secure a spot.
"That should be a really good game," said Agler of the Aussie-Russia matchup. San Antonio Silver Stars G Becky Hammon leads the Russians.


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Conservative Party leadership candidate Sloan '100% against mandatory COVID-19 vaccination'
'Canadians should be allowed to make up their own minds when it comes to getting vaccinated,' Derek Sloan declared, 'and parents — not the government — should make the decision about getting the vaccine for their children.'
Derek Sloan in an April 2020 Facebook video titled "Dr. Theresa Tam, Canada's Chief Public Health Officer, must go!"Derek Sloan / Facebook
Anthony Murdoch
Fri May 29, 2020 - 10:22 am EDT Fri Jun 18, 2021 - 6:14 pm EDT
ONTARIO, May 29, 2020 (LifeSiteNews) — Canadian Conservative leadership candidate Derek Sloan has taken a strong stand against mandatory vaccination for the coronavirus and is challenging his opponents to go on the record, too.
"I am 100% against a mandatory COVID-19 vaccination," Sloan said in an email to supporters May 27. "Where do the other candidates stand?"
"Canadians should be allowed to make up their own minds when it comes to getting vaccinated, and parents — not the government — should make the decision about getting the vaccine for their children."
LifeSiteNews reached out to Dr. Leslyn Lewis, the only other officially pro-life candidate in the running for the CPC leadership, to ask her if she opposes a mandatory coronavirus vaccine. Lewis responded that she does not support one.
"I do not believe that the government should be allowed to force vaccinations on people," she said. "The decision whether or not to vaccinate should be made by Canadians under the advice of their personal family doctor."
LifeSiteNews also reached out to the two other approved CPC leadership candidates, M.P. Erin O'Toole and former M.P. Peter MacKay, asking them where they stand on the issue of mandatory coronavirus vaccinations. As of press time, there has been no response.
In his May 27 email, Sloan said individuals should be able to decide whether they can receive a coronavirus vaccine.
"If a vaccine is developed, we should all have the opportunity to decide whether or not we want it," said Sloan.
He mentioned in his email that he would go "one step further" than the premier of Alberta, Jason Kenney, who said his government would not make a coronavirus vaccine mandatory during a Facebook live event in mid-May.
"But I will go one step further than Premier Kenney: elected officials in Canada must commit that vaccination will not be mandatory," said Sloan.
LifeSiteNews also reached out to the office of the prime minister of Canada, Justin Trudeau, for comment on whether his government supports a mandatory coronavirus vaccine.
PETITION: No to mandatory vaccination for the coronavirus! Sign the petition here.
Trudeau said in April that he needed "time" to reflect upon whether or not a coronavirus vaccine would be made mandatory in Canada.
A representative from his staff also referred our question to the office of the Canadian minister of health, Patty Hajdu. As of press time, we have not heard a response.
Last week, Canada's National Research Council (NRC) announced a collaboration with the Chinese firm CanSino Biologics Inc. (CanSinoBIO) to test its trial coronavirus vaccine, known as Ad5-nCoV, in Canada.
The trial vaccine Ad5-nCoV was co-developed by the Beijing Institute of Biotechnology, Academy of Military Medical Sciences, and CanSinoBIO. It has already been used in initial human trials since mid-March in China.
LifeSiteNews reported that the vaccine candidate Ad5-nCoV uses the HEK293 cell line, which is made from fetal cells harvested from an aborted baby decades ago, and is the property of the NRC.
Trudeau announced in mid-May that Health Canada had approved the coronavirus vaccine Ad5-nCoV to be used in human clinical trials.
Sloan has been vocal about his pro-life and pro-family views during his campaign in the leadership race. Recently, he called on authorities across the country to allow churches to reopen, saying, "God matters to many people."
Sloan said that in Canada, "we can all stay safe without surrendering our constitutional freedoms, including the freedom to worship in assembly."
He sparked a media frenzy for saying in a letter and video that Dr. Theresa Tam, Canada's chief medical officer, should be fired for her coronavirus response.
He recently spoke about his 12-point pro-life plan with Campaign Life Coalition (CLC)'s political operations director, Jack Fonseca, as part of the 2020 Virtual March for Life.
Sloan's plan includes a ban on sex-selective abortion, a ban on partial-birth abortion, freedom of conscience for health care workers, and a review of the current euthanasia and assisted suicide legislation.
Lewis also spoke with Fonseca about her promised pro-life initiatives should she win the leadership race.
In speaking with Fonseca, Lewis went over her promised pro-life initiatives that she would enact if elected leader. Lewis said she would ban coerced and sex-selective abortions, increase funding for pregnancy crisis centers, and end federal funding for international abortions.
CLC has launched a petition titled "No vaccine from aborted babies!"
The petition currently has 3,830 signatures and calls on the Canadian minister of health to "immediately discontinue all partnerships and funding involving unethical research and focus exclusively on ethical research to create a safe and morally-acceptable vaccine."
Politics - Canada
Derek Sloan
Leslyn Lewis
Mandatory Vaccinations


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Kościół Świętego Mikołaja – rzymskokatolicki kościół parafialny należący do parafii pod tym samym wezwaniem (dekanat Żarki archidiecezji częstochowskiej.

Jest to świątynia murowana, wzniesiona z kamienia, posiadająca jedną nawę, nosząca w swej bryle cechy stylów: romańskiego i gotyckiego. Posiada barokowe i rokokowe wyposażenie.

Została zbudowana zapewne na początku XIV wieku, natomiast konsekrowana została po kolejnej przebudowie w drugiej połowie XVII wieku. Budowla posiada węższe w stosunku do nawy prezbiterium zakończone absydą, mury wzmocnione są skarpami przyporowymi, z lewej i prawej strony prezbiterium są umieszczone: skarbczyk kościelny i zakrystia.

Z przodu znajduje się wieża przypominająca swoim wyglądem potężną basztę.

Za prezbiterium od zewnątrz jest umieszczony zabytkowy ogrójec, natomiast we wnętrzu kościoła znajdują się trzy ołtarze: główny z obrazem Matki Bożej i św. Mikołaja oraz boczne św. Antoniego i Matki Bożej.

Dach świątyni oraz wieżę nakrywa blacha miedziana.

Przypisy

Zabytkowe kościoły w powiecie myszkowskim
Kościoły w archidiecezji częstochowskiej
Świątynie pod wezwaniem św. Mikołaja
Architektura gotyku w województwie śląskim
Religia w gminie Niegowa
Kościół
Architektura I Rzeczypospolitej (województwo krakowskie)


AND THE WINNER IS SARIKA!
This giveaway is tagged "No strings attached" for a reason. You don't have to do anything to be eligible for the prize except leave your email in the comments. You can also simply say hi and leave out your details if I can contact you via your profile.
To flag things off, this is me saying hi. We've gone halfway through April and I hope you've been having a good month so far? Whatever the case, here's to wishing everyone better days ahead. I will be giving away an eBook copy of A Heart to Mend to the lucky winner. Good luck.
You can check out other blogs taking part in the hop below.


Page Wire Rope & Slings is proud to announce Our New Division PWR Inspection Services.
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Performs routine to moderately complex electro-mechanical technical functions and activities such as design, test, checkout, fabrication, modification, troubleshooting and assembly of electronics and electro-mechanical systems, experimental design circuitry, prototype models, specialized test equipment, tools and test fixtures.
May test and troubleshoot system level and component level problems in electrical and mechanical systems and sub-systems. May perform new system and NPI installations and field upgrades.
Works from schematics, diagrams, written and verbal descriptions, layouts or plans to perform routine testing and troubleshooting.
Compiles logbooks and test procedures documentation utilizing good writing skills.
May perform mechanical, electrical, pneumatic & vacuum and process testing on AMAT platforms to Engineering and Manufacturing documentation and specifications.
Observes all safety standards. Maintains a secure, safe, clean and healthy work environment. Attends required health and safety training and follows safety and security policies, procedures and practices. Promptly reports accidents, injuries, safety hazards, or emergencies to supervisor or Safety dept. Follows operating instructions, uses protective equipment when required, and uses equipment and materials properly. Actively strives to prevent accidents and injuries.
Becomes familiar with current manufacturing and/or engineering processes and stays informed of any changes in procedures. Assists in the correction of problems.
May perform rework as a result of testing. Generates Quality Notifications.


The commanding general of the U.S. Army Combined Arms Center visited Fort Riley July 29 to discuss changes in Army doctrine with 1st Infantry Division leadership.
Lt. Gen. David G. Perkins, who also commands Fort Leavenworth, Kan., spoke with the division's leaders about the impact the changes in Army doctrine will have on training leaders and empowering all Soldiers.
Perkins told the "Big Red One" senior leaders that this doctrinal overhaul, which was completed in August, was a massive undertaking.
"We decided to redo all of our doctrine at the same time," Perkins said. "That's never been done before."
He continued to talk step-by-step about the process behind the Army's new philosophy on changing its doctrine.
Perkins will continue to visit installations across the Army to discuss mission command.
This visit was one in a series of professional development engagements the 1st Inf. Div. leaders will attend. The professional development program kicked off in July.


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Puregraft Issued Foundational Patent by the United States Patent and Trademark Office
SAN DIEGO, September 17 — Puregraft, the global leader in the development and commercialization of autologous fat (adipose) grafting systems has received U.S. Patent Number 9,133,431 (the '431 patent) for its adipose filtration technology. The '431 patent covers methods and systems for optimizing fat grafts for current and future generations of the Puregraft technology. "The issuance of our foundational Puregraft patent by the United States Patent and Trademark Office solidifies the protectability of our novel Puregraft technology," said Bradford A. Conlan, CEO of Puregraft LLC. "We also expect the Puregraft patent portfolio to strengthen outside the United States in the coming year." In 15 minutes or less, the company's FDA cleared and CE-Marked technology can provide a surgeon with purified adipose tissue for reinjection. The Puregraft technology is used today in hospitals and clinics around the world and provides physicians with confidence and convenience. Puregraft is positioned to continue its leadership in the rapidly expanding, fat grafting marketplace.
Learn more about Puregraft at www.puregraft.com and www.thefatexperts.com About Puregraft Puregraft is a private company owned by Bimini Technologies. The Bimini portfolio of products also includes Kerastem Technologies LLC (www.kerastem.com) a leading hair growth company currently engaged in a Phase II clinical trial in the United States. The Kerastem Hair Therapy is CE Mark approved outside the United States.


Sumathi Reddy's article, "Advil vs. Tylenol. Which to Use, and When," published in the Wall Street Journal on May 11, 2015, underscores the need to raise public awareness about these over the counter pain relievers. While these products share the same shelf space and are considered interchangeable by many consumers, they are not; Advil is a brand of ibuprofen, a non steroidal anti-inflammatory drug (NSAID), and Tylenol is a brand of acetaminophen.
Additionally, as Reddy points out, NSAIDs are not all the same. Advil, Motrin and Aleve, for example, are all NSAIDs, but the former two are ibuprofen and the latter is naproxen. Aspirin is also an NSAID.
While ibuprofen and naproxen are unique drugs, a patient needs to know that they are both NSAIDs. Serious side effects affecting the kidneys, heart or the gastrointestinal tract – particularly the stomach, can occur when NSAIDs are taken at too high a dose, for too long, or in combination with another NSAID.
The NSAID Alliance and its partner organizations urge patients to read the labels, know what they are taking and use NSAIDs at the lowest dose and shortest duration for therapeutic effect. If they have questions or concerns, patients should contact their pharmacist or healthcare provider.


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Biggest Earthquake in Years Rattles Southern California
Author: LA
The largest earthquake in two decades rattled Southern California on Thursday morning, shaking communities from Las Vegas to Long Beach and ending a quiet period in the state's seismic history.
Striking at 10:33 a.m., the magnitude 6.4 temblor was centered about 125 miles northeast of Los Angeles in the remote Searles Valley area near where Inyo, San Bernardino and Kern counties meet. It was felt as far away as Ensenada and Mexicali in Mexico, Las Vegas, Phoenix, Reno and Chico, Calif.
Authorities said there were no immediate reports of deaths, serious injuries or major infrastructure damage, though emergency responders were still inspecting areas around the city of Ridgecrest.
Patients at Ridgecrest Regional Hospital were evacuated "out of an abundance of caution," hospital Chief Executive James Suver said. About 20 patients were transferred to other facilities while seismic engineers inspected broken pipes in the facility. "For true emergencies, we will stabilize them and then get them to the right level of care," he said.
Ridgecrest, a community of about 29,000 known to many skiers as a pit stop on the way to Mammoth, was inundated with offers of help, from neighboring towns, congressional leaders such as Rep. Kevin McCarthy and Sen. Kamala Harris and even the White House, Mayor Peggy Breeden said.
"With all this cooperation … we expect we will be able to move on to this and not see too many awful things happen," Breeden said.
The quake, estimated to have been felt by some 15 million people, was the largest with an epicenter in Southern California since the magnitude 7.1 Hector Mine quake struck the Mojave Desert in 1999, about 35 miles north of Twentynine Palms Marine Corps base. The last earthquake felt as widely as Thursday's was the magnitude 7.2 earthquake on Easter Sunday 2010 that had an epicenter across the border in Baja California.
Before Thursday, it had been almost five years since the state experienced an earthquake of magnitude 6 or stronger. Experts had said the period of calm was sure to end, and when it did it would likely bring destruction.
The sparsely populated location of the Searles Valley quake appeared to mitigate the damage. A similar temblor, such as 1994's magnitude 6.7 Northridge quake, in the Los Angeles basin would have undoubtedly meant deaths and severe property damage.
The rocking in Searles Valley began with two foreshocks: an initial quake of magnitude 4 at 10:02 a.m. Seven minutes later, a 2.5 temblor struck. About 24 minutes later, the mainshock began seven miles underground, lasting five seconds.
Biggest Earthquake in Years Rattles Southern California was last modified: July 5th, 2019 by Soren Dreier
China and Dalai Lama


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Pepperdine Library News
100 Years of Amendment XIX
Cory Aitchison and David Randall
"The right of citizens of the United States to vote shall not be denied or abridged by the United States or by any State on account of sex. Congress shall have power to enforce this article by appropriate legislation."
The Nineteenth Amendment to the United States Constitution was ratified on August 18th, 1920, ensuring citizens could not be denied the right to vote on the basis of gender. While it seems surprising this was only one hundred years ago, it is also a reminder of how slow progress can be in this country.
Throughout most of American history voting has not been a right guaranteed for all. Before the Revolutionary War many colonies allowed women the right to vote. After 1776, with the exception of New Jersey, all state constitutions denied women the right to vote. New Jersey later rescinded the right for property-owning women to vote in 1807.
Women's suffrage played some part in the American conscience following 1776, but the movement's efforts became more organized in the 1860s, after the Civil War. Over 50 years later, on June 4th, 1919, Congress proposed the Nineteenth Amendment. During the next year, the minimum requirement of thirty six states to ratify the Amendment was reached. Tennessee was the final state to support the amendment ratification on August 18th, 1920. While the remaining 12 states at that time did not need to ratify the Nineteenth Amendment, they all eventually did, with Mississippi being the final state to do so in 1984.
The right to vote is often a controversial topic and the history of voting rights in America is best viewed with an intersectional lens. Originally a member of the American Equal Rights Association (AERA), Susan B. Anthony, probably the most well-known American suffragette, later split from the group to form the National Woman Suffrage Association (NWSA) with her longtime compatriot, Elizabeth Cady Stanton. This split came about after Anthony learned the AERA wanted to grant the right to vote to blacks before turning their attention to women's rights. Anthony and Stanton believed black men should not receive the right to vote before white women. Both the AERA and the NWSA campaigned for universal suffrage, but the NWSA prioritized women's rights.
The history of black suffragists, both men and women, is rarely taught in schools, but their efforts to gain more equal rights were just as important to the ratification of both the Fifteenth and Nineteenth Amendments between 1870 and 1920. The National Association of Colored Women, formed in 1896, with the motto "Lift as we climb," sought to gain civil rights, social welfare for black women and children, voting rights and increased education in many states prior to the passing of the nineteenth amendment. The struggle for increased civil rights and equal voting rights continued until the Civil Rights Act of 1964 and the Voting Act of 1965 were passed. In many ways the struggles of all colored people continue to this day. Who should be allowed to vote is still an issue being argued in our current era. Many states seek to complicate or deny citizens the right to vote with laws that disproportionately affect lower income communities and communities of color.
While the Nineteenth Amendment ensured women the right to vote, there are still many ways people are treated unequally based on their gender. White females generally make less than their white male counterparts in the same or similar jobs. Women of color make even less for the same jobs as Caucasians. Introduced in the 1970s, the Equal Rights Amendment sought to guarantee everyone would be treated equally under the law regardless of gender and wanted to end legal distinctions between men and women in matters such as employment and property ownership. This proposed Amendment has still not been ratified nearly fifty years later.
The ratification of the Nineteenth Amendment is a landmark achievement in American history as it helped to create a more equitable society, but there is still a long way to go before there is true equality in America. To celebrate the Centennial of Amendment XIX, Pepperdine Libraries has curated a list of ebooks about women's rights, the history of the suffrage movement in America and the ratification of the 19th amendment. A sampling of the covers for many of the books found on the full curated list is available below. Be sure to check out our curated book display of selected ebook titles on topics relating to women's voting history and rights, available at https://tinyurl.com/19thamendmentbooklist.
Join Us in Celebrating the Centennial
To learn more about women's suffrage, join Pepperdine Libraries for an online lecture by author Rebecca Boggs Roberts on Wednesday, August 19, 2020 from 4:30 -5:30 PM PDT in celebration of the centennial of the 19th Amendment's ratification. Roberts is an author, curator, and has been a host of NPR's Morning Edition. Her book, The Suffragist Playbook: Your Guide to Changing the World, is due out in September. The talk is free and will be hosted on Zoom. Visit our event calendar listing for more information and the Zoom link. Everyone is welcome to attend.
Digital Book Display: Racial Inequality, Racial Justice and Anti-Racism Ebooks
Pepperdine Libraries Launches Open Access Publishing Support Program
New Digital Resources for Fall 2022
Pepperdine Libraries Adds First Edition of "Les Misérables" and Other Important Rare Books to its Special Collections
We've archived our blog previously hosted by Wordpress. Visit our blog archive to retrieve stories written before 2020.