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Why 'Orthodox England' and Why the Church Outside Russia?
Q: Why is the 'Orthodox England' site called that? Since you were born with British nationality and must have a British passport, why is it not called 'Orthodox Britain'? And why are you, a Russophile, in the Russian Orthodox Church Outside Russia and not directly under the Patriarchal Church in Moscow?
A: Here there are actually four different questions. Let me answer each of them in turn.
Initially, 'Orthodox England' was a quarterly journal, first published on 1 September 1997, after some 25 years of wonderings. The actual website was launched over three years later in the first year of the new 21st century. Although the journal continued for twenty years, appearing every quarter without fail until 2017 when the website took over altogether, today it is the website which is much better known.
When the journal was launched in 1997, interest in the Orthodox Church and Faith among the native peoples of these Islands, as indeed ever since the first real interest appeared in the 1960s, was still often, though not always, coloured by two small groups. Unfortunately, these groups were encouraged by some of the local Orthodox episcopate. Hampered by the inferiority complex of the immigrant and refugee, they wanted to be more Establishment than the Establishment and forgot the people.
On the one hand, there was a conservative faction, sometimes quite wealthy, who at times imitated false ideas of Russianness or Greekness. In extreme cases, some of them even dressed like Russian peasants with huge beards (the last Russian peasants had stopped doing that 100 years ago and real Russians were naturally astonished at such eccentric behaviour, as were we). They spoke English, scattered with mispronounced and misunderstood Russian words. Or else there were those who bought second homes in Greece and mixed in a few words of Greek with upper-class accents and thought they were Greek Orthodox. I saw all this and wondered at the strangeness of it all.
I think such people mainly saw Orthodoxy as oriental exotica, perhaps useful to bolster souls that had been hurt and wanted to be different. Some, bored with financially secure and humdrum lives, gave an impression of Orthodoxy as though it were not actually Christianity, but some escapist and esoteric cult. They certainly did not want the riff-raff joining them, but wanted tiny, exclusive, private chapels. Some were in love with an idea and were looking for an intellectual plaything, a cult with a 'mystical' guru or 'starets', an ashram and a mantra for those with more money and philosophical books than common sense. And they soon found the pseudo-mystical Russians to exploit their romantic fantasies and take their money. This was certainly easier than living a Church Christian way of life, that is, loving the Cross of the Orthodox way of life.
On the other hand, there was a liberal faction, also sometimes quite wealthy, who appeared to want a kind of Anglican Orthodoxy, the 'Byzantine Liturgy' (whatever that is) with a Protestant mentality and hymns and, obviously, the Roman Catholic (so-called 'new') calendar. Some of these basically wanted to remain Anglican, but to have more exclusivity than wishy-washy, 'make it up as you go', 'believe whatever you want', State-invented Anglicanism could ever provide. This could be called 'Anglican vicar syndrome', and at times it seemed indeed to be about a misogynistic rejection of lady vicars, without love for the real Church and Her sufferings.
A very strange reason for joining the Orthodox Church. Such were often especially devoted either to Constantinople Orthodoxy (much more acceptable to the British Establishment, which had already vetted Prince Philip and loved that freemasonry), or else to the curious liberal and aristocratic deviations from Russian Orthodoxy within the Church of Constantinople (which was already then controlled by the CIA and before that had been controlled by MI6). Such people had little time for real, down-to-earth and martyred Russian Orthodoxy. Today the few such people still like this still tend to be Russophobes and also Liberal Democrat Remoaners.
As for us plebs, we were harshly persecuted and slandered by both the above conservative and liberal factions. And factions they were, as can be seen by their ever-continuing factionalism, with tiny schisms and continual infighting, all about nothing really. These splits of the 'three men and a dog' type were about divisive backbiting. This was brought as baggage into their fringes of the Church from the infighting of Protestantism, which mentality they did not exchange for Christianity.
Unlike them, I wanted to make clear that Orthodoxy and England can and must go together. If Christ had come for everyone, then it meant that He had come for us too. Orthodoxy and England need not be separate and disincarnate. Just as Christ has a Divine and a human nature in One Person, so there is Orthodox Russia, Orthodox Romania, Orthodox Greece, and so too there can be Orthodox England (as also Orthodox Ireland, Orthodox Scotland and Orthodox Wales), something really English and also Orthodox (and not half-Orthodox, Anglican and Non-Orthodox). For no Church can be founded on the basis of the psychological factionalism of the bruised ego, but only on the basis of the theological Tradition of the Holy Spirit.
As regards Britain, it does not exist – it is a purely political construct. True, the Romans had governed 'Britain', but that was before the English arrived. The Normans wanted to recreate pagan Roman Britain, but they failed to reconstruct what had by then already become a myth. After all, the vast majority of the population were by then English, the best of whose elite the Normans exiled and the rest of whose population they decimated. Similarly, in order to subdue the Celtic 'Welsh', who had arrived here over 500 years before even the Romans and joined the original inhabitants, the Normans had to massacre and oppress them too with their giant castles.
It was only in the eighteenth century, on the basis of Protestant Tudor imperialism and piracy and afterwards of the appalling genocide of the Leninist monster Cromwell, that the idea of Britain was reborn. First, in 1707 corrupted and bribed Scots voted for union with (i.e. repression by) the slave-trading, 'Rule Britannia', John Bull merchants who had beheaded the King, seized control of Parliament and dubbed themselves 'British'. Corrupted and bribed Irish followed into 'union' in 1801.
Today, many English people themselves want freedom from British (= Norman/Establishment/ London) oppression, let alone the Irish (true, they partly obtained it 100 years ago), the Scots and the Welsh. There is no such thing as Britain, let alone 'British' saints or 'British Orthodoxy', indeed there has never been a 'British Church'. Like 'Britishness' itself, this is all an Establishment myth. The only fully Christian project on the cards today or tomorrow is to be part of the Russian Orthodox Church and its newly-founded Patriarchal Exarchate of Western Europe, at present under Metropolitan Antony.
There is no doubt that this is the foundational structure of the future Western European Orthodox Church, of which all full-hearted and politically free Orthodox will in due course become part. Together, whatever our present diocese, we can build this new Church on the firm rock of real Orthodoxy. We cannot build it on the shifting sand of some CIA-controlled political compromise with politically-appointed bishops and immensely provincial nationalism, including English nationalism. That puts a mere language and a mere culture above Christ. Nationalism is always at heart pagan, because it reveres part of Creation, not the Creator. Christ is spiritually and morally irrelevant to nationalism, as we saw with Hitler's nationalism.
I am no more Russophile than I am Greekophile, Romaniaophile, Moldovaophile (though I do have a soft spot for Moldovans!) or Anglophile. I am an Orthodoxophile, that is, a Christophile. And you?
In the early sixties there began a period of spectacular injustices in the Church Outside Russia (ROCOR), which opened with certain loveless bishops putting our saint, John of Shanghai and Western Europe, on trial in the USA. Such a thing was another act of the Pharisees and Pilate. It continued with the ordinations of bad men to the priesthood and the suspensions of good priests. This tried the long-suffering of us all. We sighed in resignation and put all our hope in God, not in men, and waited for better times. These aberrations were all due to a powerful minority in ROCOR who had lost their roots and wandered off into a US-financed nationalist darkness.
This was the dark night of the narrow and censorious ritualism of the political pharisees. They had quite cast aside compassionate love, the very chiefest idea of the founding First Hierarch of ROCOR, Metropolitan Antony of Kiev, and the only idea which bestows spiritual, moral and canonical authority and meaning on the Church organisation. Battling us and persecuting us, those elements received their first major defeat only in 2007, when at long last ROCOR managed to begin its long return to its historic and missionary destiny. That destiny was and is to remain faithful to the Orthodox Christianity of Holy Rus, but with one vital difference – to be local at the same time. This is possible (and necessary) precisely because we are 'outside Russia' and not in Moscow.
The Russian Orthodox Church, centred in Moscow, cannot found new Local Churches in Western Europe and the New World (North America, Latin America and Oceania) without us (and of course without others). Yes, they have administrative abilities, central infrastructure and, at least sometimes, the necessary missionary vision, but we have the local knowledge, the languages, the translations and the cultural references of the people. The people are with us. These are what is needed to gather the people together around Christ and establish new Local Churches which are to become part of the restored Orthodox Commonwealth.
Without us at the grassroots, all that exists is a hollow structure, diplomatic links with elites and, less attractively, the sad consequences of the errors of the Soviet past, from which I and many others have so much suffered. Once Moscow is fully freed of the bad habits dating back to Peter I, so disastrously multiplied by the Soviet period (centralisation, bureaucracy, temptations of power and money and false 'spiritual fathers'), we will be able to found the new Local Churches which are our inevitable future. In the meantime, we have to continue to serve the people whom God sends us every day from everywhere.
I may not live to be a priest of the coming Western European Orthodox Church. I may not live to see an England liberated from the British myth and so obtain an English passport. I may not live to see the dream of an IONAn (Isles of the North Atlantic) Confederation of England, Ireland, Scotland and Wales, with a Confederal Assembly on the Isle of Man, looking out on the four nations. Nevertheless, I still believe that my direct descendants will see at least much of this. We work for a much greater idea than a bishop or patriarch or jurisdiction, we work for our common future, for the One Eternal Idea and Reality, for the Kingdom of God.
This entry was posted in DeNormanization, Diaspora, England, Orthodox Life, Orthodox Restoration, Orthodox Unity, Russian Church, Russian Orthodox Church Outside Russia, The Orthodox Church and tagged The Future on February 19, 2021 by Father Andrew.
The Main Problem of the Contemporary Orthodox World
From time to time over the decades I have heard conversations among Orthodox about 'What the problem with the Orthodox world is'. Some I have heard say: 'The episcopate'. Others say: 'Lack of leadership'. Others: 'Lack of pastors'. Others: 'Uneducated clergy'. Others: 'Infrequent communion'. Others: 'There are not enough churches'. Others: 'Politics'. Others: 'There's not enough money'. Others: 'Too much money'. Others: 'Ecumenism' (how old-fashioned that word sounds now). Listening to such conversations among those older than myself, many years ago I came to my own much more radical, but perhaps also much more obvious, conclusion which I present below. Let me give some examples.
The Problem of the Episcopate
Here one of the great problems is that, with very weak monastic life, Orthodox bishops are drawn from a very small pool of candidates. Here we must also recall that, even if there were strong monastic life, most monks are in any case not at all suitable to become bishops: the very 'monastic' monk makes a disastrous bishop, as he has no concept of family life and the general realities of life in the world. If they do become bishops they make the most crass decisions out of naivety, ordaining bandits and perverts and not ordaining the suitable.
Indeed, real monks flee even the possibility of the episcopate and have to be taken kicking and screaming for consecration. In some Local Churches, the situation is so dire that just any celibate can become a bishop, especially if he belongs to the right local wealthy family (one of four?). His faith is not very important, but being celibate and being from the right local wealthy family are. As a result, there are a lot of bishops who are bureaucrats, diplomats or just academics. Faith in Christ really does not count very much with them at all.
The main aim of the bishop-bureaucrat, 'administrator' or 'effective manager' (the Russian jargon) is to collect money and property, so gathering power into his hands. After all, marble, gold and flashy vestments, flats and cars need hard cash. How else can you show off how prestigious and powerful you are? A few years ago we saw one who had been appointed to another diocese. His first act was to buy himself a very fancy car.
That was him finished. Half the flock turned away at once and never returned. And frankly, why should they have? The previous bishop had travelled by public transport and had been respected for that, though admittedly he had travelled very little. The new bishop still could not understand how he had alienated half his flock in his first week (he only realised this about a year afterwards). Some years later he was removed after a large amount of money had disappeared……Another failure in a long line in that particular diocese, which appears to have a suicide wish, ordaining the incompetent and banishing the competent.
But why does a bishop need a chauffeur or a cook or a chancellery and to issue decrees (which are usually ignored anyway)? Ordinary people do not have a chauffeur or a cook or a chancellery and does not issue decrees. If they did, they too would soon find themselves as despised and ignored as their bishops.
Bishops are given power, which some of them think means suspending, depriving of living and home or defrocking righteous priests (and others) and ordaining their corrupt yes-men favourites in their place. Some cultivate this power into a kind of feudal arbitrary rule, the ability to strike terror and intimidate. It is impossible to pray with such bishops because they are bullies who simply traumatise. Little wonder that in one Local Church there is actually a trade-union for priests to defend themselves against such bullies.
The fear of some Synods of bishops to stand up to such bullies whom they themselves appointed discredits the episcopate because there are whole Synods which fall into cowardice and let the corrupt go on for years. There has to be another way, the way of justice. Let us make clear that we are not talking about those who deserve suspension and defrocking according to the canons. The very real fear of priests of being utterly unjustly suspended and defrocked is not their fault. It is the fault of tyrannical and unChristian bishops, who do not know the word Love. Trauma reigns. As for trust, that went out of the window decades ago.
Then there are the bishops who are mere diplomats or book-lovers, who hide in their cathedrals, never visiting their crumbling dioceses, and remain unknown to their flocks. They prefer speaking at conferences for intellectuals.
We have witnessed the disgraceful conduct of certain bishops in the last year in relation to covid. Terrorised by the vague possibility of death with covid, they have closed themselves down and closed down their dioceses, threatening their priests with suspension and defrocking, if they so much as serve the liturgy or visit the sick, as in one group in one Diaspora country. These conformists are those who, wishing to swim with the atheist State tide, go over and above even the demands of the atheist State in closing down their churches. The concept of churches in the catacombs is totally alien to such bishops, as they are totally integrated into the local Establishment (and local masonic lodge). I have had people asking if such bishops have any faith at all. In answer, I shrug my shoulders and look to the heavens. The fact is, I just don't know.
On ordination 36 years ago I was told by an elderly Russian priest that 'whatever you do, don't contact the bishop unless it's an emergency, you will annoy him'. Indeed, there are bishops I have heard of who actually forbid their clergy to contact them or make contact impossible because they refuse to answer any form of communication. They don't want problems, and yet they are happy to interfere in the details of pastoral life and upset clergy and people alike, thus creating problems. Their heavy-handedness defies definition. One new and power-crazy bishop we know managed to alienate his whole diocese in just nine months. A quite remarkable feat. Surely a record? Unless you know better….
The Problem of the Priesthood
There are priest-careerists. You can tell them a mile off. Even the most unchurched person knows them. It is as though they carry an odour about them. And the odour is not that of eau-de-cologne, but the foul stench of money.
On the other hand, if you allow a married priesthood, as Christ did, it is only natural that the priest should earn enough money to look after his family. There are Orthodox bishops who condemn the cash-saving Roman Catholic solution, that is, imposing celibates only (sometimes homosexuals, sometimes worse). And that is exactly what some bishops do: ordain a 22-year-old, make him archimandrite and there you have it: a cheap parish priest.
Only, as happens quite often (I have known many examples), by the time they are 30 they want to get married. And they do. Not so far from here, we know a married archimandrite with two children, though his bishop left him priest. And actually I don't blame him for doing so, but the bishop who ordained the married archimandrite at an uncanonical age. Another bishop we met, in the then Rue Daru group, would only ordain priests with two children or fewer. Those who did not use contraception could not be ordained: they were too expensive. The hypocrisy.
The problem is that such events do nothing to create respect for the clergy and parish life. The simple solution: in a small parish with 100 wage-earners, ask them to contribute 1% of their salary to the priest's salary. This would mean that the priest would earn exactly the average salary of all his parishioners. If it is a medium-sized parish with 200 wage-earners, they will contribute 0.5% of their salary. Etc.
This brings us to the next and massive problem.
That is the lack of parishes. There are quite a few (though probably only a fifth of the number required) church buildings, but a parish is a different matter. A church is a building you 'go to' as often or as rarely as you want, for five minutes once a year (like the thousands who, I am told, 'go to…' (a church where there are never more than 200 present at any one time). There are others who attend a church at least three times a week and come before the start and leave after the end. Only they are parishioners. A parish is a community to which you belong, of which you are a member. And parishioners are people who socialise and help each other outside Sundays.
In Russia and most of ex-Communist Eastern Europe, parish life was almost completely destroyed by the Communists. Though, in truth, often parish life was very often very weak even before the Communists came. Which is precisely why the Communists came…..
To create a Church family, which is what a parish is, is not easy. It takes years. There are different nationalities, different ages, people live in different places, often far apart. And this brings us to our next section.
The Problem of the People
Most Orthodox Christians the world over are only nominal. This nominalism is the 'hatch, match, dispatch' variety. In other words, they go (at best) to church three times in a lifetime, for baptism, wedding and funeral. They are not Churched Orthodox, who belonged to the Church, whose priority is the Church. Some people ask why a Revolution in 'Orthodox Russia' took place. It was because of nominalism. When there is an attack on the Faith, the first people to lapse and even overnight become enemies of the Church are the nominal. Thus, in Soviet Russia, most of the militant Communists, from Stalin downwards, were baptised Orthodox. They were obviously not Churched Orthodox. Thus, we can see the fragility of 'Orthodox countries', where the majority are only nominal Orthodox. We can see the same fragility today in Greece and Romania, where the clergy are State-paid. A fragility which worries. Those countries hang by a thread.
Nominalism is precisely why confession and communion are infrequent. Confession and communion, though two separate sacraments, together form a statement that we are Christians, that we repent and that we partake of Christ, the Head of the Church. Both are equally important, which is why they are so frequent and so closely linked. Some common questions of the baptised but unChurched are: What is confession? What is communion? I have never had them. Why can't you give communion to my (unbaptised) baby? We now have the extraordinary Roman Catholic practice in the Greek Churches of communion always, but confession never. And they actually justify that as normal! What is this world that we live in?
Many people like to blame 'the Church' for everything. This sounds like a blasphemy, as the Church is Christ's, His Mother's (Who is the Mother of the Church), His saints' and His angels'. However, by 'the Church', they do not actually mean Christ (which is what 'Church' means), but the clergy.
Yes, we are aware of the faults of the clergy (see the extensive lists above), but what about the faults of the people? The people statistically make up 2,444 out of every 2,445 Orthodox (90,000 bishops, priests and deacons out of 220 million), 99.945% of the Church. Where is the responsibility for the Faith of the people, their consciousness of belonging to 'the royal priesthood'? Why this passive, consumerist attitude? This is not the attitude of Church people.
Some people blame the clergy for the obvious lack of missionary work. But it is much more their responsibility, as they are the vast majority. If nothing is done inside parishes, in internal missionary work, nothing can be done outside parishes, in external missionary work. Why is that we have to wait for bishops and priests to set up parishes, buy church buildings, do missionary work? All should start at the grassroots. And where do the clergy come from? They come from the people. Clergy are not born clergy! Is there truth in the old and harsh saying that: 'The people get the clergy they deserve?' The lack of zeal among the people for upright bishops surely results in what we have. We should not complain about our situation when it is our own fault.
What is the main problem of the Orthodox world? In my view, it is undoubtedly its sheer lack of Orthodoxy. At all three levels, as described above. This means the lack of dogmatic understanding and the lack of works of love, in other words, the lack of love, which in fact are the result of each other. For if you do not love God, you will not love your neighbour or yourself. Put simply: No respect for God = no respect for others = no self-respect.
Whenever in Church history the faithful people, most parish priests and monastics and the freely-appointed bishops have combined to defend the Faith against tyrants and monsters, they have created an unstoppable force, a force which radically changes the course of history. Why? Because they realise that they, only together, are the Church.
This entry was posted in Orthodox Restoration, Orthodox Unity, Orthodoxy, The Church and tagged Survival on February 11, 2021 by Father Andrew.
A Centenary Icon for the Russian Orthodox Church Outside Russia
Our Russian Orthodox Faith in the Holy Trinity has long been expressed by the words: 'For the Faith, For the Tsar, For Rus', which represent the actions of the Father, the Son and the Holy Spirit throughout the Russian Orthodox Lands all over the world. These words were expressed in recent history in the lives of the Three Saints of the Russian Emigration, the Three New Hierarchs, the Three New Pillars of Orthodoxy.
St Jonah
'For the Faith' was expressed by St Jonah of Hankou (+ 1925), the first saint of the Emigration. Fleeing as a refugee with other White Russians to China and absolutely faithful to the fullness of Russian Orthodoxy, within a very short time of becoming a bishop at a very young age in Manchuria, he established an orphanage, a school and a dining hall for the poor. Thus he combined the love of the Liturgy with practical love for our neighbour, as the Gospel calls us to do, for 'Seek first the kingdom of God and His righteousness and all these things shall be added unto you' (Matt. 6.33). This is indeed the essence of the Orthodox Christian Faith. St Jonah expressed faithfulness in the face of the betrayal of the Faith by others.
St Seraphim
'For the Faith and for the Tsar' was expressed a generation later by St Seraphim of Boguchar (+ 1950). He fearlessly expressed the historic values of Russian Orthodoxy in his writings and was a Defender of Orthodoxy against the heresies of the renovationist Paris School in the 1930s and against ecumenism, notably at the Moscow Council of 1948. In his study 'The Russian Ideology', he asked: What is the role of the Tsar? He answered that the Tsar is the incarnation of our Faith in social, political and economic affairs. All this has become very relevant today, in the wake of the events that have followed the 2016 meeting in Crete organized by the Patriarchate of Constantinople. St Seraphim lived for decades outside Russia, but never made any compromise with the Orthodox Faith at any time, including in the last few years of his life. He expressed bravery in the face of the cowardice of others before the political pressures of the powerbrokers of this world.
All of these values, 'For the Faith and for the Tsar and for Rus' were expressed by St John of Shanghai and San Francisco (+ 1966) two decades after St Seraphim. The first 'universal saint', as St John has been called, he defended the Orthodox Faith and the Tsar from their enemies. He lived all over the planet, celebrating the Liturgy and preaching in many languages, extending the understanding and practice of 'Rus' worldwide far beyond East Slavdom, which itself stretches from Carpatho-Russia to the shores of the Pacific. Thus, outside those lands we speak of American Rus, Argentinian Rus, Australian Rus, Canadian Rus, English Rus, French Rus, German Rus, Irish Rus, Italian Rus, Peruvian Rus, Swiss Rus and so on. Wherever, worldwide, there is the uncorrupted Christian Faith of the people of the Russian Orthodox world, there is Rus. St John expressed the truth which sets us free from the deceit of those who do not love Christ and His Holy Church.
The Three Saints and the Six Continents
The Russian Emigration expressed the truths 'For the Faith, for the Tsar, for Rus' with a more refined purity and much more extended significance than ever before. The three values of faithfulness, bravery and truthfulness were above all expressed by the Three New Hierarchs, after apostates expressed the opposite of 'For the Faith, for the Tsar and For Rus' in their 'treachery, cowardice and deceit' which caused the 1917 Revolution and brought persecution to the faithful. And these Three New Pillars of Orthodoxy completed their lives on three different continents: St Jonah in China in Asia; St Seraphim in Bulgaria in Europe and St John in San Francisco in North America. It is this, the global reality of Rus, which the Church inside Russia is now learning from us in our outposts here.
It is for this reason that we now have their Icon in our Church in Colchester, showing the Three Saints full length against the blue and green background of the planet – St John walking and blessing North and South America (where his parents went to live), St Seraphim walking and blessing Europe and Africa (where some of his spiritual children went to live), and St Jonah walking and blessing Asia and Oceania (where some of his spiritual children went to live). All of them walk beneath the Protecting Veil of the Directress of the Church here, the Kursk-Root Mother of God, the Icon of the Sign, She Who Shows the Way.
Thus, in this global age, we see all six inhabited Continents of the planet beneath the Protecting Veil of the Mother of God, blessed by the Three New Hierarchs, the Three New Pillars of Orthodoxy, the Three Saints of the Emigration, St Jonah, St Seraphim and St John. Their feasts, on 20 October, 26 February and 2 July respectively are spread almost equally, every four months, throughout the Church year, and each represents a new generation of Church life. Together they represent the essential identity, unique service, planetary mission and future of our whole Russian Orthodox Church, come forth from the past of Imperial Russia, now living in the present and worldwide.
All three saints are part of the historic contribution of the twentieth century to the common worldwide mission of our reunited Russian Orthodox Church now and in the future. We know that our Russian Orthodoxy – like all Traditional Orthodoxy – is being persecuted by the alien and secular mentality which has infiltrated parts of the Orthodox world. What better symbol of our common struggle for the Faith than this Icon of the Three Saints, all the fruit of Imperial Russia, all the fruit of the One Russian Church, and all of them our offering to the whole world for our common future?
Parish of St John of Shanghai, Colchester, Essex
Feast of the New Martyrs and Confessors of Russia
25 January/7 February 2021
This entry was posted in Holiness, Russian Orthodox Church Outside Russia and tagged Universality on February 7, 2021 by Father Andrew.
Together in Life, Together in Heaven: Ten Questions and Answers on Martyrdom of the Russian Imperial Family
Who ordered the murder of the Russian Imperial Family in 1918?
The seven members of the Imperial Family and their four faithful servants were shot and bayoneted to death in the very early morning, probably just before 1 a.m., of 17 July 1918. This took place in the requisitioned house of a military engineer called Nikolai N. Ipatiev in the city of Ekaterinburg in the Urals on the very limits of Europe and Asia. This house had been built on the site of the Church of the Ascension, which had stood there in the eighteenth century.
From studies in post-Soviet Russia, for example those by the senior official investigator, V. N. Soloviov, it seems that the murder of the Imperial Family was carried out only on the initiative of the local Urals Regional Soviet. The Bolsheviks in the industrial city of 'Red Ekaterinburg' were particularly militant, hateful and also powerful, showing great independence from Moscow. In any case, no proof has been found of co-ordination between the local Bolsheviks in Ekaterinburg and Lenin in Moscow or anyone else.
However, it is clear that Lenin would have had the Imperial Family murdered in any case and with the backing of his financial and political sponsors abroad, for example in New York. However, Lenin had wanted some sort of show trial first. It is also clear that the Soviet leaders and ordinary Bolsheviks who did not actually order the murder were not upset when it did occur. Thus, although they did not order it, they were quite capable of doing so and would have done it anyway in time. Probably they even felt relief that others had done the dirty work for them so soon.
Were their murderers Jews?
Although the top Bolshevik elite in 1917 was 90% Jewish by race (but militant atheists by religion and mocking their ancestral religion and mercilessly slaughtering Non-Bolshevik Jews), ordinary Bolsheviks were overwhelmingly Russian. As the Old Bolsheviks, largely Jewish, died (Lenin was only a quarter Jewish) or were murdered (like Trotsky), they were replaced by Russians or those of other nationalities, like the Georgians Stalin and Beria, or later the Ukrainian Khushchov. Of the ten murderers (not 'executioners', as the secular West calls them) of the Imperial Family, eight were Russian, one was, probably, Latvian and only one was Jewish, although he was in charge of the other killers. However, this latter, Yankel Yurovsky, was a Jew who had long before been baptised a Protestant and had nothing to do with his Jewish family or religion. Therefore, he was Jewish only by race.
Indeed, several foreign soldiers, perhaps Latvians or Austro-Hungarians, had categorically refused to pull the trigger and murder the Family, especially the children. The fact – however terrible – is that the ten murderers were all baptised Christians, eight of them Russians. Their names were: Yurovsky, Kabanov, M. Medvedev, P. Medvedev, Netrebin, Nikulin, Strekotin, Tselms (probably, and probably Latvian), Vaganov and Yermakov. This fact that they were all officially Christians should be reflected on.
This is also why the Church Outside Russia canonised the Imperial Family and their servants as martyrs, whereas in 2000 the Church inside Russia canonised only the Family as Passion-Bearers. The difference here is only that the term 'Passion-Bearer' is used only when the murderers are nominal Christians and not pagans. However, in reality the terms are largely interchangeable.
Was their murder a ritual murder?
There is no such thing as a 'ritual murder'. This whole Non-Orthodox myth was invented in the Roman Catholic Middle Ages. It began in Norman England, with the notorious case of the murder of 'William of Norwich' in 1144, the first such case. The myth, based largely on jealousy of the wealth of certain elite-connected Jews, finally spread from Catholic Poland into the western Ukraine only in the late nineteenth century. Anyone who reads about the chaos of the murders at the Ipatiev House, carried out by militant atheists and Non-Jews, can see that there was no system (rituals are by definition always systematic) and had no connection with any religion whatsoever. The myth of 'ritual murders' is pure anti-Semitism, as is the myth of 'kabbalistic' signs on an inside wall of the Ipatiev House. They were simple scribbles.
Why did many not believe that the remains of the nine victims, found in 1979, and those of the two victims, Alexei and Maria, found in 2007, were those of the Imperial Family and their servants?
The second early investigator of the murder, N. A. Sokolov, (well before him the first investigator, I. A. Sergiev, had done nearly all the work) was appointed by the White Army in 1919. He could not find the remains of the Imperial Family and therefore concluded that the victims' bodies had been consumed by fire, petroleum and sulphuric acid. In reality, only the martyrs' clothing and shoes had been burned on bonfires. His 'conclusion' – although in fairness it was only a preliminary conclusion because he had not had time to finish his investigation – came about simply because he could not find the remains, even though he had passed by their site. Many, if not all, at the time and for long afterwards, believed in his conclusions/suppositions for lack of any other information, and a few still do believe in him today.
Sokolov was not a chemist or a forensic scientist, just a legal man – and also a convinced anti-Semite – and did not realise that you need very high temperatures – about 1,000 C – and huge amounts of sulphuric acid in order to destroy eleven human bodies. These had not been available. Others blindly repeated his suppositions, even adding the speculation that the bodies had been burned to cinders and their heads had been sent to Moscow. This latter wild and proofless speculation was made only because the investigators had found no teeth – by far the most difficult part of a human body to destroy. In reality, there were no teeth, simply because the bodies with their heads and therefore teeth had not been found. However, there are still a few who believe these suppositions, even today, though probably for ideological (anti-Semitic) reasons or out of personal vanity and wish for publicity.
How can we be sure that 'the Ekaterinburg Remains' are indeed the relics of the Imperial Family?
We are 99.999999% sure of this just from the two sets of extremely thorough genetic studies on the unique remains, conducted internationally. If you add to this the locations and the number of bodies (eleven), the post-Revolutionary period when they were killed, their ages, the way they were killed, the type of bullets and other fragments found with them, as well as the dental records showing very clearly that the victims' teeth had been treated by world-class dentists, I can see no rational way in which there can be any doubt about their identity.
In that case, why have the Church authorities been so slow in recognising the remains as the Imperial Family's relics?
The first genetic tests were carried out in the 1990s under the Yeltsin government, which of course no-one trusted, as it was notorious for its lies, just as all the Communist governments before it had been notorious for their lies. After all, Yeltsin himself had ordered the destruction of the Ipatiev House less than twenty years earlier, in September 1977, for the sixtieth anniversary of the Bolshevik Revolution. Since the remains could eventually be venerated as holy relics, the Church authorities, also distrusting Yeltsin, had to be absolutely certain of their identity. You cannot make a mistake if you are going to present remains as relics. This is why a second batch of genetic tests were made on the basis of even more advanced DNA science, their results being released on the centenary of the martyrdom in 2018. The findings coincided with the first ones.
Secondly, perhaps more importantly still, the Church authorities have had to face the opposition of sectarian elements inside Russia, who are largely anti-Semitic. Only now are the Church authorities dealing with them. The bishops have always feared a schism, however small, on the subject of the identification of the remains.
Thirdly, the Church authorities know that in post-Soviet Russia there are those of the other extreme, opposed to the far right anti-Semites. These are the liberal and atheist elements opposed to the enshrinement of the relics, just as they were – and are – opposed to the very canonisation of the Imperial Martyrs. Indeed, inside Russia itself, the Church authorities have still not canonised three of the four servants of the Seven Imperial Martyrs (see below).
Outside Russia we should not be surprised at this or, even worse, feel smug. Even the Church Outside Russia (ROCOR), supposedly free, only made up its mind about canonising the Imperial Martyrs and four of their servants in 1981, 63 years late! This is scandalous. And even here there were some members of the Church Outside Russia who opposed the canonisation, as I well remember. Anyone who remembers the very hostile reactions to the 1981 canonisation outside ROCOR, on the part of the liberal Paris Russian Jurisdiction (founded by the very Saint Petersburg aristocrats who had overthrown the Tsar) and the Parisian-influenced OCA, let alone the mocking reactions of the secular media, will recall just how virulent the opposition to the canonisation was.
Why are there no miracles from the relics, which do not give out myrrh or perfume?
I think there are many miracles from them. The fall of the Soviet Union was only the first one.
As regards the actual relics, not all relics give off fragrance or myrrh. In any case, relics need faith to work miracles. This we can see time and again from Christ's words in the Gospels – 'according to your faith be it unto you' (Matt. 9, 29). Christ Himself could not work miracles in Nazareth, where he had spent most of his life, precisely because of the faithlessness of the inhabitants (Matt 13, 58 and Mark 6, 5-6). In the Gospels Christ says time and again: 'Thy faith has healed thee'. In other words, there is no healing without faith. At this moment, nine sets of relics, which lie in the St Catherine's chapel in the Church of St Peter and Paul in its Fortress in Saint Petersburg, are closed off and cannot be venerated by the faithful. Disgracefully, the relics of St Alexei and St Maria are not even enshrined in the church. We cannot even venerate these relics physically.
In Moscow the Russian Orthodox Patriarchate has not canonised three of the servants of the Family, though it did recently canonise one of them, Dr Eugene Botkin. Many say that it cannot canonise all of them in any case, since one was a Roman Catholic and another was a Protestant.
These four servants were all canonised by the Church Outside Russia in 1981 together with the Imperial Family. I questioned the very conservative Archbishop Antony of Los Angeles about this matter, when I accompanied him to visit Grand Duke Vladimir Kirillovich in Paris in autumn 1991. He explained to me that this issue had been discussed by the ROCOR Synod in New York well before the 1981 canonisation. The Synod had accepted the age-old practice of the Church that anyone who was martyred for the Faith, even though unbaptised, was considered to have been baptised in their blood.
There are many such examples of baptism in blood in Church history. The fact that of two Orthodox martyrs, one was a Roman Catholic and another was a Protestant, should surely be considered as Providential: this is a call to the Non-Orthodox world to follow in the footsteps of the Imperial servants, as indeed is the canonisation of the converted Tsarina Alexandra herself, though she had been chrismated into the Orthodox Faith before her wedding in 1894. We are all called to be Imperial servants, servants of the Christian Empire, the Empire of Christ.
If the remains are eventually accepted by the whole Church as holy relics, should the relics be enshrined at Porosionkov Log, where they were found?
The area a few miles to the north of Ekaterinburg where the relics were found in 1979 and, 67 metres away, in 2007, was renamed Porosionkov Log ('Piglet's Ravine') only in the nineteenth century, as a result of the amount of mud there which attracted pigs. Originally there had been a large lake here, but when the railway was built across this area, the land around the large pond became very boggy with no drainage. It would not be possible to build a large stone church here, but only a small wooden church on piles. This is the case four and a half miles away at Ganina Yama ('Gabriel's Pit'), where the murderers burned the victims' clothes and belongings and first and unsuccessfully tried to dispose of the relics in the early morning of 17 July 1918. Here there now stand wooden churches dedicated to each of the Imperial Martyrs.
In your view what should happen to the relics now?
Tsar Nicholas II repeatedly said that he wanted to be buried in Saint Petersburg. He spent most of his life as Tsar at Tsarskoe Selo ('The Tsar's Village'), just outside Saint Petersburg. Here the whole family was happy, rather than among the mean-minded gossip, criminal slander and treasonous intrigues of jealous aristocrats in Saint Petersburg. Surely, it is here in the spacious grounds of Tsarskoe Selo, where the Family spent so many happy times together, that a huge Cathedral dedicated to the Imperial Martyrs could be raised up, with the relics of all of them at last reunited and enshrined inside. This would become a pilgrimage centre for Orthodox the world over. The Imperial Family: Together in life, together in heaven. From here tiny splinters of relics could be sent out all over the world, so that their veneration could be confirmed as worldwide, as indeed it already is, and for the repentance of all. Then clearly visible miracles would begin, including the transfiguration of Post-Soviet Russia into Orthodox Russia and the beginning of the realisation in Western countries that they cannot continue as they are now, in their state of apostasy from Christ.
Holy Imperial Martyrs, Pray to God for us!
Archpriest Andrew Phillips
St John of Shanghai Church, Colchester, England
Blessed Xenia of Saint Petersburg
This entry was posted in Martyrdom, Orthodox Life, Orthodox Restoration, Orthodox Unity, Royal Martyrs, Russian Church, Tsardom and tagged The Future on February 6, 2021 by Father Andrew.

redpajama_set_name: RedPajamaCommonCrawl


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Dingman's Ferry Dutch Reformed Church is a historic Dutch Reformed church located on U.S. Route 209 in the Delaware Water Gap National Recreation Area at Dingman's Ferry, Delaware Township, Pike County, Pennsylvania. It was designed in 1837, and built in 1850 in the Greek Revival style. It is a two-story, clapboard clad frame building with a gable roof.  It features a large gabled portico supported by four heavy Doric order columns.

According to the National Park Service, "The Greek Revival style Dutch Reform Church was built in 1850. Its wooden colossal temple front with four heavy fluted columns mimics the stone architecture of ancient Greece. It was converted to a residence in 1957 and has been home to antiques dealer Doug Cosh since 1972. He has leased the property since 1986."

It was added to the National Register of Historic Places in 1979.

References

External links

 Dutch Reformed Church, Dingmans Ferry, Pike County, PA: 2 photos, 6 data pages, and 1 photo caption page, at Historic American Buildings Survey

Churches on the National Register of Historic Places in Pennsylvania
Former Dutch Reformed churches in the United States
Churches in Pike County, Pennsylvania
Dutch-American culture in Pennsylvania
National Register of Historic Places in Pike County, Pennsylvania
Former churches in Delaware

redpajama_set_name: RedPajamaWikipedia


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Griselda Steevens (also known as Grizel Steevens or Grizell Steevens) (1653 – 18 March 1746) was a philanthropist and a benefactor of Dr Steevens' Hospital in Dublin. For a time it was commonly known as "Madame Steevens' Hospital".

Life

Steevens was born in 1653 in Wiltshire, in England. She was the twin sister of Dr Richard Steevens (1653–1710), a Dublin physician. They were the children of John, a Royalist cleric, and his wife Constance. The family moved to Athlone, Co Westmeath when John was made a rector there in 1664.

Richard Steevens died in 1710,  leaving a considerable fortune which produced an income of £606 (about £ as of ) per year to Griselda. Richard directed that upon his sister's death the funds should be used in building, and subsequently maintaining, a hospital in Dublin 'for maintaining and curing from time to time such sick and wounded persons whose distempers and wounds are curable'.

Griselda Steevens decided that she would begin work on the hospital in 1717. Reserving only £120 per year for her own use, she surrendered the remainder to trustees to build the new hospital.

By 1723 a sufficient portion of the new Dr Steevens' Hospital was completed to accommodate 40 patients, in addition to Griselda's apartments. The remainder of the hospital, with space for 200 patients, opened in 1733. The new hospital was known as "Madame Steeven's Hospital".

It was the first public hospital established in Dublin, where it became one of the foremost institutions of its kind. Jonathan Swift was one of its earliest governors, and Stella (Esther Johnson) in her will bequeathed £1000 towards the maintenance of a chaplain .  Grizell Steevens died in Dublin on 18 March 1747.

By her will she bequeathed the residue of her property to the governors of the hospital. She was buried in the hospital chapel.

The archives of the hospital are in the Library of Trinity College Dublin.

See also
Pig-faced women

References and sources

Notes

Sources

1653 births
1746 deaths
English twins
Irish philanthropists
Irish folklore
18th-century Irish women
18th-century women philanthropists


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Gwynne Shotwell (nacida el 23 de noviembre de 1963) es una mujer de negocios estadounidense. Es presidenta y jefa de operaciones de SpaceX. En 2016 apareció en la Lista Forbes como la 76.ª mujer con más poder.

Primeros años
Nació en Libertyville, Illinois. Recibió, con honores, un Bachillerato de Ciencia y un Master de Ciencia en Ingeniería Mecánica y Matemática Aplicada en Northwestern Universidad.

Carrera profesional
Shotwell Originalmente había planeado trabajar en la industria automotriz y estuvo matriculada en Chrysler el programa de formación de la administración de la empresa pero deseaba una función más práctica en ingeniería y no se quedó en aquella industria.

En 1988,  empezó a trabajar en el centro de búsqueda de  El Segundo de The Aerospace Corporation, y  trabajo como técnico en búsqueda y contratos de desarrollo  espacial militar. Durante una década trabajó en el análisis térmico mientras "escribió docenas de documentos en gran variedad de temas como diseño conceptual de pequeñas aeronaves, modelado de objetivos de firma infrarroja,integración del transbordador espacial y riesgos operacionales del vehículo de reingreso".

Queriendo "construir, y poner a punto la aeronave ", en 1998  dejó Aeroespacial Corp. Para convertirse en "directora de la división de sistemas espaciales en Microcosm Inc, un cohete low-cost construido en El Segundo".Division, donde  sirvió en el comité como ejecutiva y fue responsable del desarrollo empresarial.

En 2002, Shotwell se unió a SpaceX, una exploración espacial comercial fundada por Elon Musk, como  séptima empleada y vicepresidenta del desarrollo empresarial.  Ahora guarda asiento en el consejo de administración de SpaceX . Compañía privada a la que Gwynne Shotwell se unió en su año de fundación como Vicepresidenta de Desarrollo Empresarial y construyó la familia de vehículos del Falcón que realizó casi 50 lanzamientos, representando casi $5 mil millones en ingresos. Es ahora Presidenta y COO de SpaceX y es responsable de las operaciones diarias y de administrar todas las relaciones estratégicas y de clientes para respaldar el crecimiento de la compañía.

Famosa por su innovación y disrupción de una industria entera, SpaceX se convirtió en la primera compañía privada en lanzar exitosamente , órbitar, y recuperar una aeronave en diciembre de 2010. También tiene un contrato multimillonario con la NASA para entregar astronautas a la Estación Espacial Internacional (ISS). SpaceX además está trabajando en un sistema de transporte de futura generación para llevar personas a Marte en un futuro próximo.

Shotwell incluyó el Frank J. Redd Competition de Beca estudiantil.  Bajo su liderazgo el comité concedió más de $350,000 en becas en 6 años.

Público outreach
Shotwell Dio una charla TEDx  en TEDxChapmanU en junio de 2013 sobre la importancia de ciencia, tecnología, ingeniería, y matemática. Habló regularmente sobre audiencias empresariales y dio una charla para los "Capitanes de la Industria" en el Brent Scowcroft Centro en Seguridad Internacional en junio de 2014 describiendo el emprendimiento privado y los logros en avance de la tecnología aeronáutica.

Honores y premios
 2012:  Mujeres en Tecnología Sala Internacional de Fama

Referencias

Enlaces externos
 Shotwell, Gwynne (3 de febrero de 2016).  Comercial Spaceflight.  El acontecimiento ocurre en 2:43:15@–3:10:05. Recuperado   (Después de que 2:53:00, y una revisión de vídeo de varios fallado intenta para aterrizar un booster cohete en un drone barco, y entonces un regreso exitoso de una primera etapa orbital a una plataforma de aterrizaje)  es awesome.  Sabes, no pienso  consigues que clase de emoción en bancario.  Es extraordinario.

Ingenieros aeroespaciales de Estados Unidos
Ejecutivos de Estados Unidos
Ingenieros mecánicos de Estados Unidos
Mujeres en la tecnología


St. Mary the Virgin's Church, Uttoxeter, commonly called simply St Mary's, is the Church of England parish church of the town of Uttoxeter. It has a 14th-century tower and spire, the nave was rebuilt in 1828 and the chancel in 1877. It is a Grade II* listed building.
This is one of two Anglican churches in the parish; the other, also St Mary's, is commonly called "The Heath Church" to avoid confusion.
The church was built in the 14th century. By 1828 it was deemed too small so the nave was rebuilt to designs by the architect James Trubshaw. In 1877 the present chancel was built. The chancel was designed by the architect Frederick Josias Robinson of Derby and the contract was Mr. Fryer, also of Derby. The chancel was lengthened by 14 feet (4.3 m) and on the south side over the vestry, a gallery was constructed for the organ, which had formerly been in the west gallery of the church. The east window was preserved and re-erected in the new chancel, along with its original stained glass. The church re-opened on 29 April 1877.
The church tower contains a ring of 8 bells. Of these, 6 date from 1729 and were cast by Abraham Rudhall. The treble and tenor were cast in 1874 by John Warner & Sons.


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Showing posts with label Amoeba Gig. Show all posts
Paul's "Amoeba Gig" and other live LPs set for reissue
Via the official Paul McCartney page:
Following last night's North American kick-off of his record-breaking #FreshenUpTour, Paul adds to his Summer of LIVE! Paul has confirmed updated releases of four albums capturing performances spanning from his 1975-1976 return to U.S. arenas with Wings to his intimate 2007 set at Amoeba Records in Los Angeles. The albums — Amoeba Gig, Paul Is Live, Choba B CCCP, Wings Over America — will be released July 12, 2019 via MPL/Capitol/UMe digitally, on CD and on both black and limited edition colour vinyl.
AMOEBA GIG:
Amoeba Gig is the first full length commercial release of Paul's surprise free concert at Hollywood's Amoeba Music on June 27, 2007. To date only four songs have seen wide release as the Amoeba's Secret EP, two of which were nominated for Grammy Awards in 2008: 'That Was Me' for Best Male Pop Vocal Performance and 'I Saw Her Standing There' for Best Solo Rock Vocal Performance. A few years later in November 2012, an extended 12-song excerpt of the Amoeba show titled Live in Los Angeles – The Extended Set was made available free to PaulMcCartney.com premium members for a limited period. And come July 12, 2019, a full 21-song recording documenting possibly the most intimate L.A. show Paul has ever played will be made available to the public for the first time. The millions of people not among the luckier than lucky few hundred rubbing elbows with the likes of Ringo Starr and Woody Harrelson during that once in a lifetime in-store set will be able to experience those performances of Beatles classics 'The Long And Winding Road,' 'I'll Follow The Sun' and 'I've Got A Feeling,' Flaming Pie's 'Calico Skies,' plus Carl Perkins' 'Matchbox,' Jan Garber's 'Baby Face' and an emotional rendition of 'Here Today.' Additionally, the LP will include an exclusive soundcheck recording of 'Coming Up.'
Amoeba Gig has been newly remixed by Paul's engineer Steve Orchard and will be available in configurations including CD, 2 x 180g black vinyl, and limited edition color vinyl (LP1 - clear, LP2 - hazy amber transparent).
Amoeba Gig track list
1. Drive My Car
2. Only Mama Knows
3. Dance Tonight
4. C Moon
5. The Long And Winding Road
6. I'll Follow The Sun
7. Calico Skies
8. That Was Me
9. Blackbird
10. Here Today
11. Back In The USSR
12. Nod Your Head
13. House Of Wax
14. I've Got A Feeling
15. Matchbox
16. Get Back
17. Baby Face
18. Hey Jude
19. Let It Be
20. Lady Madonna
21. I Saw Her Standing There
PAUL IS LIVE:
Recorded during the Australian and U.S. swings of the tour in support of 1993's Off The Ground, Paul Is Live is Paul's fifth live album. Originally released that same year, the album is famous for the multiple meanings and clues embedded in its title and cover art, all of which play on the "Paul Is Dead" conspiracy/hoax. In addition to a wealth of Wings and Beatles classics, covers of Roy Brown's 'Good Rockin' Tonight' and Leiber and Stoller's 'Kansas City' and more, Paul Is Live also offers a peek behind the curtain: Three songs improvised on the spot and exclusive to the album, all recorded during rehearsals in various locations over the course of the tour.
Paul Is Live has been newly remastered at Abbey Road Studios and will be available in configurations including CD, 2 x 180g black vinyl, and limited edition color vinyl (LP1 - opaque baby blue, LP2 - plush peach white opaque).
CHOBA B CCCP:
The live-in-studio Choba B CCCP (Russian for "Back In The USSR") was released in the Soviet Union in 1988, making Paul the first Western artist to issue an album exclusively for that market. In a conscious decision to get back to his roots, Paul spontaneously spent two days covering his favorite hits from the 1950s. The sessions produced 22 songs in total (and one of the outtakes being a version of The Beatles' 'I Saw Her Standing There'). Choba B CCCP was a deeply personal album and a way to acknowledge fans who had supported him and The Beatles since the start. "When I was very young I asked my dad if people wanted peace," Paul explained at the time. "He said to me, 'Yes, people everywhere want peace – it's usually politicians that cause trouble.' It always seemed to me that the way The Beatles' music was admired in the USSR tended to prove his point, that people the world over have a great deal in common. In releasing this record exclusively in the Soviet Union, I extend the hand of peace and friendship to the people of Russia." Choba B CCCP was released in the rest of the world following the 1991 collapse of the Soviet Union.
Choba B CCCP has been newly remastered at Abbey Road Studios and will be reissued as the original 11-track Russian release. It will be available in configurations including CD, 180g black vinyl, and limited edition opaque yellow vinyl.
WINGS OVER AMERICA:
Rare #1-charting triple live album, Wings Over America is a document of one the most sophisticated and dazzling rock shows of the 1970s or any decade. Paul and the band would eventually perform to more than 600,000 people at 31 shows in the US and Canada, ending with three historic nights at The Forum in Los Angeles. It's no exaggeration to say that the excitement that greeted Paul McCartney & Wings (Linda McCartney, Joe English, Denny Laine and Jimmy McCulloch) in the spring of 1976 as they embarked on what would become their one and only North American tour was overwhelming. Having released four consecutive chart topping albums — Red Rose Speedway, Band on the Run, Venus and Mars and At The Speed Of Sound – not to mention 1973's Academy Award-winning James Bond theme 'Live and Let Die' – Wings' career was in full flight… and as Paul's first U.S. tour since The Beatles, the sheer joy of both the band and its fans were off the charts throughout the 90 hours of recordings distilled into this triple album. Wings Over America was last reissued in 2013 as part of the Paul McCartney Archive Collection series winning the Grammy Award for Boxed or Special Limited Edition Package.
Wings Over America will be available in configurations including double CD, 3 x 180g triple vinyl, and limited edition color vinyl (LP1 - transparent red, LP2 - transparent green, LP3 - transparent blue) both come with original souvenir poster.
Labels: Amoeba Gig, Choba B CCCP, Paul is Live, Wings Over America


text:
Things you may not know about Heavy Rain's development
By Stephany Nunneley, Thursday, 15 April 2010 21:46 GMT
UPSBlogIt has interviewed Quantic Dream's former animator Alexandre Roche regarding the development of Heavy Rain, and some of the information he provided was rather interesting.
Don't read below the break if you have not played the game and wish to remain unspoiled on a few things.
Some of these facts you may have already heard, but bear in mind some my not have.
It contains more than 20,000 body animations resulting from the Mo-Cap acting, which has a team of 10 animators working on that portion.
Sony asked the team to hide some of the nudity during the showers or the love scene to avoid and AO rating.
Sony asked the team to hide the death of Jason Mars, because after the car accident, Jason started rolling on the road for a while, which was quite violent considering that he was a child.
During the latest development period, Cage was thinking about publishing a Director's Cut edition of Heavy Rain but, for now, nothing has evolved from this idea but the possibility of one in the future could happen.
Originally, Madison's was blonde with a pony tail at the beginning. Jayden is now a bit more "junky" than he was at the beginning.
The introduction and the second floor of Ethan's house didn't exist two years ago.
The Piano animation was one of the hardest things to render, according to Roche, due to Jayden's fingers playing the instrument.
Another hard bit for Roche was "Madison's pee animation… I had to take off her panties, in a realistic way: with the level of detail we got in HR that was such a mess….and taking off some underwear from a gorgeous lady".
Apparently, it all worked out in the end because the game has already moved over 1M units and is on track to move over 1.5 by year's end.


text:
Q: How does pip3 knows it should install packages into the virtual environment, when using symlinks rather than copies? How does pip3 install or python3 -m  pip install knows it should install packages into the virtual environment's lib/python3.8/site-packages directory?
In particular, python3 is symlinked as follows:
$ ls -la bin/python3
lrwxr-xr-x  1 admin  staff    22B Jun 23 14:07 bin/python3@ -> /usr/local/bin/python3

I've considered the VIRTUAL_ENV environment variable, but unsetting it doesn't seem to change how pip3 behaves.
Anyone knows?

A: Reading through the code for the shell script activate created by venv, I noticed that it doesn't just set the VIRTUAL_ENV environment variable. It also sets PS1 and PATH.
It also unsets PYTHONHOME. So I would say that combination is what is doing the job.
Have a look at the relevant bits of the script:
VIRTUAL_ENV="/path/to/venv"
export VIRTUAL_ENV

_OLD_VIRTUAL_PATH="$PATH"
PATH="$VIRTUAL_ENV/bin:$PATH"
export PATH

# unset PYTHONHOME if set
# this will fail if PYTHONHOME is set to the empty string (which is bad anyway)
# could use `if (set -u; : $PYTHONHOME) ;` in bash
if [ -n "${PYTHONHOME:-}" ] ; then
    _OLD_VIRTUAL_PYTHONHOME="${PYTHONHOME:-}"
    unset PYTHONHOME
fi

if [ -z "${VIRTUAL_ENV_DISABLE_PROMPT:-}" ] ; then
    _OLD_VIRTUAL_PS1="${PS1:-}"
    if [ "x(env) " != x ] ; then
    PS1="(env) ${PS1:-}"
    else
    if [ "`basename \"$VIRTUAL_ENV\"`" = "__" ] ; then
        # special case for Aspen magic directories
        # see http://www.zetadev.com/software/aspen/
        PS1="[`basename \`dirname \"$VIRTUAL_ENV\"\``] $PS1"
    else
        PS1="(`basename \"$VIRTUAL_ENV\"`)$PS1"
    fi
    fi
    export PS1
fi

A: It's not pip — it's python who knows where the directories are:
$ python -c "import sys; print(sys.prefix)"
/home/phd/.local

$ ~/.virtualenvs/ansible/bin/python -c "import sys; print(sys.prefix)"
/home/phd/.virtualenvs/ansible

redpajama_set_name: RedPajamaStackExchange


The Scarborough Police Department recognizes the importance of interaction with all age groups. We offer a wide variety of programs that devote interaction with various groups. Too frequently, the only exposure that young children have to Police Officers may be from viewing a television shows, movies, or just seeing them in passing. These examples do not truly represent what type of character or personalities that our officers have.
With younger children, we as officers often see the excitement that many children have when they see a police officer, or a police car. There are many organizations that come into our police station for tours, and it is often highlighted by showing the kids a "cruiser" up close with the lights on, or having them ask questions about our uniforms and gear that we wear.
Conversely, far too often we see the hesitation that these children have in approaching officers, or when officers approach them. Our officers are encouraged to approach any child and initiate that positive interaction with them simply by giving a high five or handshake. This is such a simple gesture and promotes being approachable and reinforcing that officers are friendly.
In an effort to further enhance these relationships, Chief Moulton has developed a new initiative called, "High Five Fridays". Each Friday, a Scarborough Police Officer will be at one of the Primary schools, Intermediate school, Middle School, or High School to greet and "high five" students as they enter the school. This will be a great way for officers to have a direct positive interaction with students as they start their day. This will further be a way for officers and children to connect and form relationships with our students from a young age and maintain that positive and constructive relationship with them throughout their school years. This program will further enhance the approach-ability that students have with our school resource officers that are assigned to the Middle School and the High School, as they grow through our school system.
Scarborough Police Department is excited to start this new "High Five Friday" initiative.
The Town of Scarborough is seeking applicants for a full-time Dispatcher to join the Public Safety team. This position is assigned responsibilities involving the operations of communication equipment in a law enforcement communications center. This position requires skilled work of a technical nature to provide communications support and computer information processing to the Police, Fire and Rescue response to requests for assistance from the public.
Duties include: Accurately, quickly and courteously receives telephone calls from the public for police, fire, emergency medical or other public safety services for the Towns of Scarborough and Old Orchard Beach; obtains the essential information required by the call category in a timely manner. Accurately and quickly assigns and dispatches appropriate units and resources to police, fire, emergency medical, and other public safety incidents. Provides communications coordination of public safety agencies and resources. Accurately, and in a timely manner, uses computer-aided dispatch system facilities for complaint-taking, unit dispatching, coordination of incidents and transmission and retrieval of information through local, county, state, and federal law enforcement data networks. Accurately records information on a variety of forms and logs as dictated by operational policies and procedures.
Position requirements: Demonstrates initiative, good judgment, the ability to work well under pressure, and the ability to work successfully with a team. High School diploma or GED equivalent. Willingness and/or ability to work rotating shifts. Related supplemental training preferred. Any equivalent combination of education and experience may be considered at the Town's discretion. Experience in public safety dispatching, EMD desirable. Successful candidates must pass written exam, complete oral board interview, physical exam, background, polygraph, & drug testing, as well as a psychological assessment. Must complete and pass Certified Terminal Operator training, 9-1-1 certification class, and EMD course after hire if designation not already held.
The Town of Scarborough offers a comprehensive benefits package including healthcare, retirement, paid time off, dental, vision, and other supplemental benefits. Applications must be received by Monday, November 12, 2018. For additional information call (207)730-4025 or email hr@scarboroughmaine.org.
Scarborough is conveniently located in Cumberland County in southern Maine, approximately 7 miles south of the City of Portland. It is just a short drive to Portland and the Maine Mall with easy access to the Maine Turnpike, Portland Jetport and now passenger rail service to Boston and points south. The Scarborough Town Hall is located at 259 U.S. Route 1, just south of the junction of Rt. 1 and Black Point Road/Gorham Road.
Officers will receive training to familiarize themselves with police functions and to prepare for assignments.
Applications must be received by Sunday, January 28, 2018.
Bundle up and gather with friends, family, and neighbors in Memorial Park where we'll all be waiting anxiously for Santa's arrival! This year we will be expanding our event to include more performances, activities, lights, and even more special guests! We have also invited Scarborough High School Cheering to sell wreaths. Enjoy a tractor ride to and from the park and spend the evening with some of your favorite holiday friends. Fireworks to end the night!
Halloween is only happy if everyone has fun AND stays safe.
We are not going to cancel Halloween, but we do ask that everyone use good common sense tonight. We recommend only trick or treating in areas that have power. If you aren't sure the area you are going has power you can check the CMP outage website (www.cmpco.com/outages/outageinformation.html). Stay alert for storm debris or safety concerns, if you feel the area may not be safe please avoid it.
** Trunk-or-Treat at the Rock Church (66 Gorham Rd, Scarborough), 6-8pm.
** Halloween Party at Salt Pump Climbing Co (36 Haigis Parkway, Scarborough), 6-9pm.
There is a fee for entry and equipment rentals, and there is a waiver to be signed. Cash only as their phone lines are down.
** Trick or Treat at the Maine Mall, 5-7pm.
We have verified these three events are still on for tonight.
Kids please use flashlights and glow sticks and have something reflective on your costume or candy bag. Walk on sidewalks or as far to the right of the road as possible. Never go into a stranger's home without your parents. Please remember what may be a funny trick to you is messy vandalism to the receiver.
Adults please keep your speeds lowered tonight and watch carefully for little goblins along the road. If you are going out tonight have a sober ride. No excuses.
Parents please make sure your kids don't have eggs, toilet paper, shaving cream, or other items used for vandalism. If they are caught they will have to clean up the mess, but they can also be summonsed and punished as a juvenile if it is serious enough.
We will have extra officers out tonight as well as our Police Explorers and VIP's. Don't forget we are handing out candy in our PD lobby to kiddos in costume.
Watch out for each other tonight.
Scarborough is honored to have been selected to host the 2017 Wreaths Across America Convoy. During this special event, we are honored to be able to recognize and thank our veterans who live in Scarborough.
The Wreaths Across America Ceremony will be held at Scarborough High School on December 11th at 8:00 a.m. Any veteran, family of a veteran, or family of a fallen public safety personnel who would like to attend is asked to complete this form.
Veterans and guests are asked to arrive by 7:35 a.m. for the ceremony that begins at 8:00 a.m. We anticipate that the ceremony with last about one hour.
For information on the event, you can access the school website at https://sites.google.com/a/scarboroughschools.org/shs/ or contact Principal Creech's Office at 730-5002.


text:
Josh Groban >
Pictures >
appears on The Marilyn Denis Show at CTV HQ.
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Josh Groban Tuesday 11th January 2011 appears on The Marilyn Denis Show at CTV HQ. Toronto, Canada (1 Picture)
Photo credit: Dominic Chan/WENN.com2#122#Caption Writer=jg
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Dr. Kay joined our faculty as a neuro-ophthalmologist in 2012, after academic careers at the University of Texas and Medical College of Wisconsin and ten years in clinical practice. In July of 2018, Dr. Kay became the new Vice Chair of Education and Faculty Development. Within this role, she serves as chair of the Educational Working Group and the Grand Rounds Committee. Dr. Kay has oversight for our six fellowship programs, faculty development, and continuing education offerings. As senior ophthalmologist, she is committed to the challenge of providing comprehensive and excellent learning experiences to all levels of learners.
Dr. Momont graduated from UW-Madison with a BA in Biology and earned her medical degree from UW-Madison School of Medicine and Public Health. She served her residency and later a glaucoma fellowship at the University of Michigan. She was an associate physician at Glaucoma Consultants Northwest, Seattle, WA, before joining the department in 2014 in the clinical teaching track. In 2017, Dr. Momont transferred to the clinical health sciences track and in 2018 was named Associate Residency Director. Her teaching and mentoring activities include serving as the physician leader of UW Health's Right to Sight Community Clinic and chair of the Program Evaluation Committee, Clinical Competence Committee, and Residency Selection Committee.


text:
Хо́фбург (также Го́фбург, ) — зимняя резиденция австрийских Габсбургов и основное местопребывание императорского двора в Вене. Всего в ней 2600 залов и комнат. Некоторые из помещений используются как официальная резиденция президента Австрии.

Средневековый замок, вероятно, был построен на этом месте задолго до Габсбургов. По документам известно, что уже в 1279 году австрийские правители жили именно в Хофбурге. Средневековые сооружения, расположенные вокруг ренессансного Швейцарского дворика, включают в себя готическую капеллу XV века и императорскую сокровищницу, в которой ныне выставлены имперские клейноды императоров Священной Римской империи.

Практически каждый из императоров династии Габсбургов продолжал расширять и перестраивать столичную резиденцию. Для этой цели они выкупали у владельцев соседние здания, сносили их, после чего возводили на освободившихся участках новые корпуса дворцового комплекса. Так возникла характерная для Хофбурга планировка двориками:

 при Фердинанде I появились Швейцарские ворота;
 при Максимилиане II — конюшни, позднее переоборудованные под художественную галерею;
 при Рудольфе II — крыло с покоями императрицы, впоследствии названное Амалиенбургом;
 при Леопольде I — придворный театр (1666—1683 гг.), винные погреба и Леопольдово крыло с парадными залами для приёмов;
 при Карле VI — грандиозное здание Испанского манежа (где до сих пор живут и выступают кони липицианской породы) и императорская библиотека с пышным скульптурным оформлением (архитекторы — отец и сын Фишер фон Эрлахи);
 при Марии Терезии — придворный Бургтеатр;
 при Иосифе II — Йозеф-плац с конной статуей императора.

После сноса городских стен Вены вдоль новой Рингштрассе в середине XIX века императором Францем Иосифом было принято решение расширить Хофбург за счёт строительства Нового Бурга (Neue Burg; 1881—1894) по проекту выдающегося немецкого архитектора Готфрида Земпера при участии Карла фон Хазенауэра в стиле необарокко. Строительные работы затянулись до 1913 года и завершены были перед самой мировой войной. К тому времени архитектор-модернист А. Лоос напротив пышного Михайловского крыла (Михаэлертракт) на Михаэлерплац выстроил офисное здание, лишённое какой бы то ни было орнаментации. Существует легенда, что это шокировало престарелого императора до такой степени, что он избегал выезжать в город из Хофбурга через ворота Михайловского крыла и приказал завесить те окна дворца, через которые был виден «отвратительный дом».

Из-за начала войны так и не были полностью осуществлены планы устройства колоссального «Имперского форума» (Kaiserforum), была построена только площадь Хельденплац. 15 марта 1938 года с балкона Нового замка Гитлер провозгласил аншлюс.

См. также
 Хофбург (Инсбрук)
 Шёнбрунн
 Серебряная палата
 Этнологический музей
 Дом бабочек
 Пальмовая оранжерея

Примечания

Ссылки

 Официальный сайт
 Хофбург на wien.info
 Хофбург в путеводителе по Вене

Официальные резиденции глав государств

Барочная архитектура Вены


SolutionsMax perceives that present day communication is not restricted to telecom and email correspondence, it has advanced in leaps and bounds, becoming socially integrated.
Traditional Collaboration Tools: With the evolving industry needs, there is a need to raise the bar of communication and collaboration processes as well. Organizations are relying on age-old tools such as email, to collaborate with both consumers and employees. Customers, vendors and employees look for more natural collaboration modes through which they can share, relate and succeed. Opening up silos is the call of the hour.
Socializing Intranet: Typically, Intranet has become an old school, keeping in mind the technological makeover the industry is currently undergoing. Content is often processed and feels out of date. Internal business sites are lacking the dynamics of social communication. Organizations are required to revive the average intranet into a strategic and compelling corporate tool that puts people in the center of conversations.
Private Business Communities: Cut-throat competition prevailing in the industry requires businesses to work in close collaboration with trusted partners and vendors and focus on mutual success. A gated community where businesses can collaborate and communicate with customers, trusted channel partners and key stakeholders with ease, is a smart business move.
Customer-Facing Employees: In order to stay ahead of the curve, businesses need to keep pace with the changing requisites. Strong customer service department, equipped with social skills, can elevate sales and improve customer satisfaction ratio. Customer-facing representatives should have easy access to information that they need now, including competitive intelligence, marketing collaterals and live customer statistics. This is a pre-requisite, especially to increase productivity fourfold.
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Communication: This is the most significant collateral of a successful business organization. A proper communication channel ensures that your business benefits from valuable customer insights and caters to their needs in a more targeted manner. Solutions rendered by SolutionsMax let you share information, collaborate towards improvements, and gain a competitive advantage.
Privacy: Social collaboration doesn't necessarily mean a breach in the security model of your business. Our solutions provide maximum flexibility so that you can choose the privacy levels that compliment the need of your business and also that of your clients.
Resource Sharing and Collaboration: Internal and external resource sharing and collaborative efforts promote business expansion across verticals. We, at SolutionsMax, render software solutions that are capable of supporting sharing of various types of resources including media, documents, utility applications and games on both intranet and extranet.