If we have not answered your questions below, please contact us. We are always happy to be of service.
What we collect: If you decide to open an account, we will ask for your contact information. That information may include your name, address, telephone number, and email address. Any products you add to your wish list will also be associated with your account.
How we use it: Opening an account is primarily for your benefit. It offers faster checkout, access to order status and history, and the ability to save items for later purchase. When you open an account, it gives us the ability to personalize your site experience and provide content and product offerings of interest to you.
What you can do: You do not need to create an account to place an order. If you create an account, you can cancel it at any time.
Note: When you set up an account, you will be prompted to create a password. You are responsible for maintaining the confidentiality of your password. You are also responsible for any access or use of your account by someone who obtained your password, whether or not access or use was authorized by you.
What we collect: We collect personal information when you make a purchase, or attempt to make a purchase, through the Site. Information collected includes your name, billing address, shipping address, payment information, email address, phone number, and other details pertinent to the order. We refer to this information as "Order Information."
Gift Recipients: If you ask us to ship an item to someone else, we also collect the name and address of the gift recipient. The information we collect about gift recipients is not used for marketing purposes.
Shakespeare's Attic does not capture or maintain personal financial data (i.e. credit card number) on our servers. That information is captured by your financial institution, payment gateways, and temporarily by our eCommerce service provider while the transaction is processing.
How we use it: We use Order Information to fulfill orders placed through the Site. This includes screening orders for potential risk or fraud, submitting payment for processing, arranging shipment, sending information and updates regarding your orders (i.e. order & shipping confirmations), processing order changes and returns, and requesting ratings and reviews of our services or products. We also maintain your personal data for administrative purposes.
What you can do: When you place an order through the Site, you consent to our collection of your personal information. If you want to withdrawl your consent, change, or delete your personal information, see "What are your rights" below. We will maintain your Order Information for our records, unless or until you ask us to delete the information. Note: The email address you provide for order processing will only be used to send information and updates pertaining to your order. We only send future information to your email, if you opt-in during checkout.
What we collect: If you provide feedback, ask a question, or request assistance, we collect the personal information you provide.
How we use it: We use the information you provide to respond to your inquiry. Your inquiry also helps us respond to future customer service requests more effectively.
What you can do: Communication is initiated by you.
What we collect: When you sign up for a mailing list or respond to promotional activity initiated by Shakespeare's Attic, we will collect the personal information you provide. That information may include name, address, email, and/or telephone information. If you receive an email from us, we may use tools to let us know when you open our message, click on any links or banners it contains, and make purchases.
How we use it: We may use your contact information to send newsletters or communicate special offers, promotions, products, or services that may be of interest to you.
What you can do: All newsletters and promotional activities require your pre-approval to participate. If you decide to unsubscribe from future emails, you can contact us or follow the instructions at the bottom of the email. We will promptly remove you from all future promotional correspondence. Shakespeare's Attic will honor unsubscribe requests within 48 hours.
The CAN-SPAM Act is a law that sets the rules for commercial email, establishes requirements for commercial messages, gives recipients the right to stop sending you emails, and outlines tough penalties for violations. In addition to actions noted above, Shakespeare's Attic will never use false or misleading email addresses or subject lines. You will always know you are viewing an advertisement.
Note: We will retain any transactional communications regarding your account or orders placed in response to promotional activity.
How we use it: Survey information will be used to improve our services, product offerings, and usability of this Site. Contact information will be used to notify contest winners and award prizes.
What you can do: Participation is voluntary.
We may use your personal information for other communications, like security and privacy notifications, administrative changes, or other business activities not listed above.
What we collect: When you visit our Site, we automatically collect information about your device. Information collected may include your web browser, IP address, operating system, Internet service provider, referring & exit pages, date & time stamps, and geographic location.
As you browse our Site, we collect information about individual web pages or products you view, what websites or search terms referred you to the Site, and how you interact with the Site. We refer to automatically-collected information as "Device Information."
How we use it: Cookies allow us to provide a more personal, interactive experience tailored to your interests. Some cookies are necessary to use our Site. These cookies help with navigation, customer login, shopping cart, and checkout. We also use security cookies (i.e. screening for potential credit card risk and fraud), multi-media cookies, social media cookies, feedback cookies, and other user preference cookies.
We use reporting and analytics cookies to collect information about how you use our Site. These cookies compile aggregate data about Site traffic and interactions in order to offer better site experiences and tools in the future (i.e. detect the most frequently used words in search engines that lead to our Site). We may also use trusted third-party services that track this information on our behalf. For example, we use Google Analytics to help us understand how our customers use the Site. You can read more about how Google uses your personal information here.
What you can do: The length of time a cookie remains on your computer or mobile device depends on whether it is a persistent or session cookie. Most of the cookies we use are persistent and will expire between 30 minutes and two years from the date they are downloaded to your device.
You can take steps to limit tracking by erasing cookies from your device. You can also set your browser to block all cookies or warn you before a cookie is stored. Most browsers offer built-in tools to help you manage, control, and delete cookies. Please review your browser's documentation to learn the best way to modify your cookie settings.
Note: If you block cookies, some features on our site may not work, as noted above. For more information about cookies, and how to disable cookies, visit allaboutcookies.org. You can opt-out of Google Analytics here.
What we collect: We may participate in behavior-based advertising. Behavioral advertising is used by online advertisers to present targeted ads to consumers by collecting information about their browsing behavior. Advertising may appear on our Site or other websites.
Advertising cookies typically collect your IP address, your device and browser type, operating system, referring URLs, content viewed, other actions taken on the Site, time and date of those actions, and location. For more information about how targeted advertising works, you can visit Network Advertising Initiative's ("NAI") educational page.
Shakespeare's Attic supports the development and implementation of a standard "Do Not Track" browser feature that offers customers control over the collection and use of information about their web browsing activities. Since there is no consistent industry standard at this time, we currently do not alter our data collection and use practices when we detect a Do Not Track signal from your browser.
Where do we share your information?
Service providers: We do not sell, trade, or rent your personal information. We may use service providers to help us operate our business or administer activities on our behalf.
Order Processing: In order to fulfill orders and process related requests, we will provide your name, mailing address, and telephone number to package delivery services (i.e. FedEx and UPS). If you order a product shipped directly from another company, we will share your name, mailing address, and telephone number with the other company. These companies do not retain, share, store, or use personal information for any secondary purposes beyond filling your order.
Public disclosures: Our Site offers the opportunity to post reviews/comments in a public forum. If you provide product feedback online, that information may become publicly available.
Disclosures with your consent: We may ask if you would like us to share your information with other unaffiliated third parties not described elsewhere in this policy. Participation is voluntary.
Disclosures without your consent: We reserve the right to share personal information, if we determine disclosure is necessary or appropriate in the course of our business operations. We also reserve the right to share personal information when we believe it is appropriate to comply with the law or in cooperation with legal authorities, to enforce the Terms of Service governing use of this Site, or to protect the rights, property, safety, or other interests of Shakespeare's Attic, our customers, or the public.
General Guidelines: No method of transmission over the Internet, or method of electronic storage, is 100% secure. While we use reasonable efforts to protect your personal information from unauthorized access, use, or disclosure, we cannot guarantee the security of your personal information.
We take reasonable precautions and follow industry best practices to make sure your personal information is not inappropriately lost, misused, accessed, disclosed, altered, or destroyed. A limited number of people have access to your personal data, and they are required to keep your information confidential.
Infrastructure: Your personal data is contained behind secured networks. All personal data captured is encrypted using secure socket layer technology (SSL) and stored with industry standard 256-bit encryption technology. Our Site is scanned on a regular basis for security holes and known vulnerabilities in order to make your visit as safe as possible.
Our eCommerce service provider is audited annually by a qualified security assessor to ensure handling of your personal information aligns with industry guidelines. They are certified as a PCI DSS Level 1 compliant service provider, which is the highest level of compliance available.
All transactions are processed through a gateway provider and are not stored or processed on our servers. Payment gateways adhere to the standards set by PCI-DSS as managed by the PCI Security Standards Council. The Council is a joint effort of brands like Visa, MasterCard, American Express, and Discover.
Fair Information Practices Principles: FIPPs forms the backbone of privacy law in the United States. The concepts they include played a significant role in the development of data protection laws around the globe. Understanding the Fair Information Practice Principles and how they should be implemented is critical to comply with the various privacy laws that protect personal information. In order to be in line with Fair Information Practices, Shakespeare's Attic commits to notifying all customers within 48 hours via email of any breach in personal information. We may also post it on our Site.
Individual Redress Principle: Shakespeare's Attic agrees with the Individual Redress Principle. We believe individuals have the right to legally pursue enforceable rights against data collectors and processors who fail to adhere to the law. This principle requires not only that individuals have enforceable rights against data, but also that individuals have recourse to courts or government agencies to investigate and/or prosecute non-compliance by data processors.
Your consent: By using our Site, you consent to tracking of non-personal data. When you provide us with personal information (i.e. place an order), you consent to our collection of personal information for that purpose. You retain all rights to your personal information. If we ask for your personal information for a secondary purpose (i.e. subscribing to a newsletter), we will ask you directly for your expressed consent.
Your Right to withdraw consent: If we are processing the personal data you provided us, you can withdraw your consent at any time. Note: We rely on the processing of personal information. If you revoke your consent, we may no longer be able to provide services to you. If we are unable to adequately verify your identity, we may limit or deny your request to withdraw consent, if the law permits.
Your Right to request access: After we collect your data, you have the right to access your personal data and any supplementary information. We will provide a description of the data, explain why we are holding it, inform you of potential disclosures, and provide a copy of the information to you in an electronic format, unless you request another format.
Your Right to correction: You have the right to correct inaccurate or incomplete data. You can change your personal information any time by contacting us or updating your Account Profile, if you registered on our Site. If we disclosed your personal data to others, we will contact each recipient and inform them of the request. In some cases, we may not be able to accomodate you (i.e. changes to a shipped order). If there are any issues servicing your request, we will notify you immediately.
Your Right to request erasure: You have the right to ask us to delete your personal data. If you remove your personal information completely, we will maintain historical information about sales transactions in order to service those transactions and for record keeping purposes, as permitted by law. In addition, we may keep your personal information to comply with legal obligations, resolve disputes, and/or enforce our agreements. If your personal information was disclosed to a third party, we will contact them regarding your request.
Right to request restriction of processing: You can ask us to suspend processing of your personal data where: (a) you contest the data's accuracy; or (b) processing of your data is unlawful, but you do not want us to erase it; or (c) we no longer need your data, but you need us to hold it for a legal claim; or (d) you object to our processing of your data, and we are checking whether we have legitimate grounds to override your rights. If we disclosed any of the personal data subject to the restriction to a third party, they will be notified of your request.
Your Right to request transfer: You have the right to request transfer of your personal data to you or a third party. This right applies only to information you gave us consent to use. Data will be transferred in an electronic format, unless another format is requested.
Your Right to object to processing: You do have the right to express any concern you have about our use of your data. We will stop processing your data, unless our legitimate interest in processing your information overrides your rights and freedoms. You also have the right to stop personal data from being included in direct marketing databases, with no exemptions or grounds for refusal. No personal information we collect is used for historical, scientific, or statistical research.
Your Right to object to automated decision-making: You have the right to demand human intervention, rather than have important decisions made solely by algorithm. This right does not apply when the automated decision is based on your explicit consent or necessary for entering/administering a contract. For example, our automated systems flag orders for potential fraud. If an order is flagged, the person who placed the order may contact us and ask for reconsideration. Human intervention does not guarantee outcome.
How to exercise your rights: Please contact us to exercise your rights. As a security measure, we will ask you to verify your identity. If a third party is making a request on your behalf, we will ask them to prove they have your permission to act on your behalf.
We may contact you to ask you for further information to help exercise your legal rights or expedite our response. We will try to respond to requests within one month. We will let you know, if we require additional time for complicated requests. We may have an overriding lawful basis for processing your personal data or certain exemptions may apply. If we have reason to refuse your request, we will provide an explanation.
Children's Online Privacy Protection Act: Shakespeare's Attic supports the Children's Online Privacy Protection Act ("COPPA"). COPPA determines what websites must do to protect children's privacy and safety. Shakespeare's Attic does not specifically market to, or knowingly collect information from, children under the age of 16. No part of our Site is structured to attract anyone under 16. Our Terms of Service states you must be at least 18 years old to use our website. If you discover a child under the age of 18 is using our Site, please contact us immediately.
Third-Party Links: "Third parties" does not include Shakespeare's Attic or brands operated by Shakespeare's Attic. This Site contains links to other websites. We are not responsible or liable for the privacy practices of other sites and encourage you to read their privacy statements. Nonetheless, we seek to protect the integrity of our Site and welcome any feedback.
Visitors Outside the United States: If you are located outside the United States, please note your information may be transferred, stored, and processed outside of your country. Privacy laws may be less stringent than the laws in your country. When you submit your personal information to Shakespeare's Attic, you are consenting to the transfer of your information to facilities located in the United States, Canada, and other locations selected by Shakespeare's Attic.
Questions: If you believe personal information has been used in a way inconsistent with this policy, or if you have further questions or concerns related to this policy, please contact us or at Shakespeare's Attic, Privacy Compliance Officer, 95 State Street, Unit 5481, Peoria, IL 61601.


text:
No. 3 Notre Dame looks to stay unbeaten against Northwestern
AP Nov 1, 2018 at 3:35p ET
No. 3 Notre Dame (8-0, No. 4 CFP) at Northwestern (5-3), 7:15 p.m. EDT (ESPN).
Line: Notre Dame by 9½.
Series record: Notre Dame leads 37-9-2.
WHAT'S AT STAKE?
Notre Dame is trying to remain in line for a playoff spot with its best start since the 2012 team went unbeaten before getting routed by Alabama in the BCS championship game. The Fighting Irish were No. 3 in the first two College Football Playoff rankings last year on the way to an 8-1 start, only to go 2-2 the rest of the way — starting with a blowout loss to Miami. Northwestern has a four-game winning streak.
Notre Dame WR Miles Boykin vs. Northwestern CB Montre Hartage. In the five games since Ian Book replaced Brandon Wimbush as the starting QB, Boykin has 409 yards receiving. Hartage has just one interception but 12 pass breakups — a career-high four in Northwestern's victory over Wisconsin last week.
Notre Dame: Ian Book is 5-0 as the starter and leads all FBS quarterbacks with a 76.5 completion percentage in his six games. He completed 27 of 33 passes for 330 yards and two touchdowns in last week's 44-22 romp over Navy in San Diego.
Northwestern: Freshman RB Isaiah Bowser has back-to-back 100-yard rushing games, after setting career highs with 117 yards and 34 carries in a win over Wisconsin last week.
Notre Dame is 8-0 for the 10th time in the past 68 years. Three of those teams (1966, 1973 and 1988) won national championships. … Notre Dame is the first top-three team to visit Ryan Field since No. 1 Ohio State in 2006. This is the Irish's first trip to Evanston since a 48-0 romp on Sept. 25, 1976. … Notre Dame has lost the past two meetings, both at home — 43-40 on Nov. 11, 2014 and 17-15 on Sept. 2, 1995. … Notre Dame gained a season-high 584 yards of total offense against Navy. … Northwestern LB Blake Gallagher is tied for the Big Ten lead with 78 tackles. … Wildcats WR Flynn Nagel ranks third in the conference in yards receiving (711) and second in receptions (59).
FBS (I-A)

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A new rumour has surfaced claiming that LG's upcoming G4 smartphone will sport a 3K display. The report cites a leaked screenshot of a Verizon specification sheet for a device with model number LG-VS999, showing off a 2880×1620 screen resolution.
1080p displays seems to be the staple for today's premium smartphone specification. Whilst the G3 already sports a Quad HD panel, it looks like LG is aiming to go a step further and introduce 3K displays on its G4 handset. With LG G3's model number being LG-VS985, it means that the -999 model number on the new device could indeed signify its successor.
Many of the current batches of flagship phones are already struggling with Quad HD displays in terms of battery life, so it will be interesting to see LG's solution in supporting this bump in pixel count of over 25% from Quad HD. The improved resolution will sure mark up the new device's price tag, though as with any rumours, we do advice readers to take the information with a pinch of salt.
Verizon has a history of launching its own variants of smartphones with one-upped modifications in order to differentiate its devices from other network providers, and this could be an example of that tradition. Previous leaks have suggested that the AT&T LG G4 would come with a slightly lower 1440×2560 screen resolution. Nevertheless, a G4 equipped with a 3K display would allow LG to claim that it's got the highest-res phone around, without having to make a huge effort in stepping beyond existing designs.
The updated LG flagship handset is expected to officially be unveiled at Mobile World Congress in March.


I've had this recurring thought for the past few months that there is a whole section of kids that Smiles From Drew should be helping. We have been blessed enough to help as many kids as we have but normally the kids we help are already signed up for the activity and for one reason or another they need our help. Whatever the reason they have gotten in touch with us to help with the registration fees. But what about those kids that know deep down that there is no way they would ever be able to participate? What about the kids that know that either because of finances or family life that they don't even dare to think of signing up?
I am hoping that this year these are the children Smiles From Drew can focus on. There are so many children out there, that no matter how the parents try to shield them from the struggles know that their families couldn't afford it. So what do those kids do? They just never say anything to their parents, they never bring home flyers about the activities. They just silently do without. I know Drew would have been that way. He was just such a caring person and if he knew there was no way I could afford it he wouldn't even tell me about it. He would take that burden on himself. He would feel that by him not saying anything about the activity he was "helping me". We need to get to those kids so they don't have to take that burden on. We need to even for a moment let them be kids and not have to worry about whether or not their family could afford it.
There is a National Organization call The Aspen Institute and they study the effects of sports and social exclusion because of factors out of children's hands. They have an initiative called Project Play. They want us to "think globally but act locally". The focus of Project Play to date has been on children ages 6 to 12, who form the base of our sport system, with a shared vision of "an America in which all children have the opportunity to be active through sports." (https://www.aspenprojectplay.org/) The below statistics don't take into account the demographics of the children that never get the opportunity to participate in the activities. This study just reflects the percentage of children that are participating. As you can see, in 2016 only 34.6% of children in households that income was under $25,000 were able to participate. That tells me we have a whole slew of kids that Smiles From Drew could be servicing.
My goal is to enlist people to help us find these forgotten children. School counselors, teachers, social workers, and youth leaders. These are all the people are on the front lines with these children and know when and where we can help. Reaching out to these children is going to take all of us to help them. We will need to raise more money. It's going to be a big a job but Drew would want nothing less of me. I feel this calling to branch out and I know Drew is the one that is pushing me. He has been with me every step of the way in this journey of Smiles. Every single time I have doubted the strength of myself or the ability to keep going with Smiles, Drew sends me a sign. I can picture him beaming that beautiful smile and telling me "Good job Mama but you're not done".
So if you know of children that fit this category email me. If you know someone who is a social worker or a contact that you think we should team up together email me. I know deep down this is the path we are supposed to be on and with everyone's help we can get to those forgotten children and help them feel like a kid again, even if it's only on the playing field for a little bit.
You can email me at smilesfromdrew@gmail.com. You can always message me on Facebook also. Help me grow Smiles and help these children. Much love to you and thank you so much for always supporting our mission.
Previous 365 Days of Kindness….


text:
Suspected Rhino Poacher Killed By Elephant, Eaten By Pride Of Lions In South Africa
By Francesca Paris
Officials at Kruger National Park in South Africa said a suspected rhino poacher was killed by an elephant and his remains eaten by lions. Pictured here, an elephant in the park in 2016.
A suspected rhino poacher was killed by an elephant and his remains likely eaten by a pride of lions, park officials in South Africa said.
Kruger National Park rangers received a call last week from the family of the suspected poacher, the park said in a statement issued Friday. According to the family, accomplices of their relative said he was killed by an elephant on Tuesday, while they were in the park to poach rhinos.
The elephant attacked "suddenly," police Brig. Leonard Hlathi told South African news website TimesLive. Hlathi said the man's accomplices claimed to have carried his body to a road before leaving the park.
Rangers began search efforts to find the man's remains and bring the family closure but could not locate a body.
"Indications found at the scene suggested that a pride of lions had devoured the remains leaving only a human skull and a pair of pants," the statement reads. The remains were found in the Crocodile Bridge section of the park.
Observers were quick to point out the apparent irony. "It's the Circle of life," one commentator quipped on Twitter.
Glenn Phillips, managing executive of the park, issued his condolences to the deceased's family. "Entering Kruger National Park illegally and on foot is not wise, it holds many dangers and this incident is evidence of that," Phillips said in the statement.
Police are investigating the incident, and the other four suspected poachers have been arrested and will appear in court, according to the statement.
It's not the first time animals have killed a suspected poacher in South Africa. Last year, one was attacked and eaten by a pride of lions in Limpopo province, police said.
The number of rhinos poached in South Africa has trended down since 2014, but demand for the animal's horn, nonetheless, remains strong, Reuters reports. More than 500 rhinos were poached for their horns in the first eight months of last year.
Kruger National Park, South Africa's largest game reserve, covers thousands of square miles along the country's northeastern border. As of late last year, the park had some 5,000 rhinos, down from around 9,000 in 2014, according to government estimates cited by Reuters. Poaching and drought have both contributed to the decrease.
Last year, South African Minister of Environmental Affairs Edna Molewa called rhino poaching " a national priority crime." In a statement, she said that more than 500 alleged poachers and traffickers were arrested in 2017, with the majority of arrests taking place inside or around Kruger National Park.
Francesca Paris
See stories by Francesca Paris
Some School Districts Say They Won't Return To In-Person Classes Next Week, Awaiting Full Vaccinations


At public hearings this week in the heart of coal country, local and national Catholic groups argued the moral case for preserving national standards on carbon pollution from power plants.
The hearings, held Nov. 28-29, in Charleston, West Virginia, provided a forum for environmental advocates, energy lobbyists and everyday people to weigh in, in three-minute increments, on the fate of the Clean Power Plan.
In October, the U.S. Environmental Protection Agency proposed a full repeal of the regulation, which supports says is an integral step in the nation's efforts to confront climate change.
Finalized in 2015 under President Barack Obama, the Clean Power Plan set a target to reduce carbon emissions nationally from existing coal- and gas-fired power plants by 32 percent from 2005 levels by 2030. The carbon regulation formed the backbone of the U.S. commitment under the Paris Agreement, the deal among 195 nations to commit to reducing greenhouse gas emissions toward holding average global temperature rise between 1.5 and 2 degrees Celsius (2.7 to 3.6 Fahrenheit).
The power sector is the nation's largest source of carbon pollution, which is the primary driver of climate change. As the planet warms, already 1 C (1.8 F) since 1901, climate scientists expect to continue to see worsening droughts, more intense wildfires and flooding, and more extreme severe weather events.
"The impacts of climate change are harming people, especially our poor and vulnerable neighbors, right now," said Jose Aguto, associate director of Catholic Climate Covenant in testimony delivered Nov. 29. He pointed to forest fires in the West and the recently concluded hurricane season that battered Texas, Florida, the Gulf Coast and Caribbean islands, including Puerto Rico, with historical winds and rainfall.
In his opening remarks, O'Donnell said he came to the hearing "to share the concern of the Catholic Church concerning the danger of climate change to humanity," noting the impact Pope Francis and others has stressed it has and will have on poor and vulnerable communities.
"The Catholic Church is worldwide, and Church leaders have been hearing about the thawing of the Canadian tundra and the gradual disappearance of Pacific islands," O'Donnell said.
O'Donnell went on to reference Francis' message to the recently concluded United Nations climate change conference where he warned against "four pervasive attitudes in seeking solutions to climate change: denial, indifference, resignation and trust in inadequate solutions.
The two days of hearing in West Virginia represented the only public session EPA scheduled for comments for its proposed Clean Power Plan repeal. The agency has left open the possibility for future hearings.
Before proposing the rule, the Obama administration held 11 listening sessions and four public hearings after it was proposed, Reuters reported. During that period, Catholic Climate Covenant encouraged Catholics to submit responses, as they have done during the current repeal effort. The deadline for written comments is Jan. 16, 2018.
In announcing the forum in West Virginia, Pruitt said in a press release, "The EPA is headed to the heart of coal country to hear from those most impacted by the CPP." As Oklahoma attorney general, Pruitt joined 26 other attorneys general in challenging the carbon pollution rule in court. Paused by the U.S. Supreme Court in 2016 as a lower court reviewed the cases, the rule has never gone into effect.
A report from the Washington Post documented the back-and-forth nature of the hearing's first day, with coal executives and some miners touting the regulation as job-killing and overreaching, while other miners and health advocates pointed to health complications from a life in the mines and the impact of pollution from burning coal on their communities.
Several analyses of the Clean Power Plan estimated it would result in the prevention of up to 150,000 childhood asthmas attacks, 6,600 premature deaths and 2,800 hospital admissions. Representatives of the American Lung Association and Moms Clean Air Force were among those speaking at the hearing.
O'Donnell stated in his testimony that church leaders are "quite aware" of impacts reducing fossil fuel use have on communities in coalfields and oilfields, and that it's important such communities have a voice in the transition planning. "The Clean Power Plan, to its credit, includes initiatives for such participation," he said.
The drive from Washington D.C. to Charleston, with coal-carrying trains passing through West Virginia's natural beauty, was "eye-opening," Aguto said, to the importance coal — despite its economic decline due in large part to the rise of natural gas and automation — continues to hold in certain parts of the state.
"It's good in a way for us to be able to see the reality that other people in our nation are facing in places that we don't often visit," he said.
What Catholics and the larger faith community can bring a moral and nonpartisan perspective to the discussion around the Clean Power Plan, Aguto told NCR.


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Revelation 1:10 (King James Version)
What is the Forerunner Commentary?
<< Revelation 1:9 Revelation 1:11 >>
Revelation 1:9-10
John informs us that he "was on the island that is called Patmos" (Revelation 1:9), a small, rocky Aegean island just west of due south from Ephesus, employed as a prison or place of exile by the Roman emperors. Most prisoners were required to work the quarries and mines on the island, but John's advanced age may have allowed him to avoid such backbreaking labor.
He writes that he was exiled there "for [because of] the word of God and for the testimony of Jesus Christ," an indication that his preaching had come to the attention of the Roman authorities, and judgment had gone against him. It is likely that John had spoken against the emperor cult (the worship of the current Roman emperor as a god, a practice that reached its height under Domitian, AD 81-96), and his exile rather than execution can only be attributed to Jesus' prophecy of John not facing martyrdom (John 21:22). The apostle perhaps remained on Patmos for less than two years, as such exiles were routinely released upon the death of the emperor who had exiled them.
Some Protestants and Catholics contend that John saw these visions on a Sunday because John writes that he "was in the Spirit on the Lord's Day" (Revelation 1:10). This is merely an unfortunate misunderstanding due to the prevalence of unscriptural Sunday worship throughout Christendom. In Greek, this phrase reads en teé Kuriakeé heeméra, literally "on the belonging-to-the-Lord day." Although it is different in construction to other instances of "the day of the Lord" in the New Testament, the meaning is the same. John is speaking not of the first day of the week, but of the time of God's judgment known throughout the Old Testament as "the day of the LORD." (Sunday, the first day of the week, was never known in the true church as "the Lord's Day," for Jesus Himself says He is "Lord of the Sabbath" (Mark 2:28), which is the seventh day.)
The apostle is giving the reader vital information about the time setting of his vision and thus the true application of the book of Revelation. Through the agency of God's Spirit, John received a vision of end-time events and related material that reveal to the church a unique understanding of the day of the Lord. Though couched in late first-century terms and allusions, Revelation is first and predominantly about the time of the end, when God through Christ will intervene in world affairs and establish His Kingdom on the earth. Most of its prophecies are only now beginning to be fulfilled or are still awaiting fulfillment in years just ahead. In a sense, the book of Revelation is as current as today's newspaper—even better, because we have it in advance!
Richard T. Ritenbaugh
The All-Important Introduction to Revelation
Related Topics: Day of the Lord | Lord's Day | Patmos | Revelation | Sabbath | Sabbath, Jesus as Lord of | Sun Worship | Sunday Worship | teé Kuriakeé heeméra,
On the isle of Patmos sometime around AD 95, John is projected forward in time to the Day of the Lord, that is, the day of God's wrath against mankind upon this earth.
He is projected forward in vision into our day, and he is given something akin to a three-dimensional movie. However, this kind of vision is unique even to those of us who are familiar with cinema because John can participate in it. The characters he sees before him are not mere figments of his imagination—they are actually able to communicate with him and he with them! Perhaps, we can say it is more like a stage play with a backdrop of three-dimensional figures. However we look at it, it is extremely realistic, and John actually feels as though he is on the scene.
John W. Ritenbaugh
Revelation 10 and the Laodicean Church
Related Topics: Christ's Return | Christ's Wrath | Day of the Lord | God's Wrath | Jesus Christ's Return | Jesus Christ's Second Coming | Patmos | Return of Jesus Christ | Second Coming of Christ
Verse 10 teaches us that the book of Revelation is designed for the Lord's Day. The Lord by wisdom designed the earth. It was no feat, therefore, for Him to design the book of Revelation to be applicable primarily to the Lord's Day, that is, the Day of the Lord—the time that is shortly to be upon us. Undoubtedly, we are in the opening phases of it, the preparation for it. We are not yet into the Tribulation, which we understand will precede the Day of the Lord. Both the Tribulation and the Day of the Lord are encompassed within the theme of Revelation. If there is any group of people for whom the book of Revelation ever applied more directly, it is those of us living now, although in type it also applied to the seven churches that existed at the time in Asia Minor (today's western Turkey).
Revelation 2-3 and Works
Related Topics: Christ's Return | Christ's Wrath | Day of the Lord | Day of the Lord | God's Wrath | Jesus Christ's Return | Return of Jesus Christ | Revelation | Second Coming of Christ | Tribulation
Our English word "church" is derived from the Greek word kuriakon, which means "belonging to a lord." But of itself, kuriakon has absolutely no religious connotation. It simply meant "the lord or master of a property." It is never used in the Bible in reference to the body of Jesus Christ (the church).
Kuriakon is used where it says "on the Lord's [kuriakon] day." It does not mean Sunday. It does not mean the Sabbath. It means the Day of the Lord, which is at the end-time. So it is a day belonging to the Lord. How did this get into the English language? It was the English-speaking Israelites who transformed kuriakon into a religious term. It emerged first in the word kirk, and finally evolved through the centuries into the word "church." Its first usage in English was as a building in which religious meetings were held, but eventually became used for the people in the building too. Kuriakon is not used in Acts 7:38. Ecclesia is, which means "assembly, group" and it is even used in the Bible for a mob.
Where Is the Beast? (Part Four)
Related Topics: Church | Day of the Lord | Ecclesia | Kirk | Kuriakon
What is the "Lord's Day" of Revelation 1:10?
The Bible leaves no record of the first-century church worshipping or celebrating the resurrection on Sunday. Sometimes Revelation 1:10—"I was in the Spirit on the Lord's day, and heard behind me a great voice"—is used as biblical authority for calling Sunday "the Lord's Day." Notice, however, that this verse does not say the "first day of the week" or "Sunday" is what John calls "the Lord's day."
We must remember two vital facts about the book of Revelation: First, it is a book of prophecy primarily concerning the time of Christ's coming and the events that lead up to it (Revelation 1:1-3, 7). Second, it is written by a Jew steeped in the language of the Old Testament. To him, the phrase en teé kuriakeé heeméra ("on the Lord's day")—and its Hebrew or Aramaic equivalent—would imply what is called in the Old Testament "the Day of the Lord," the time of the coming destruction that climaxes in the return of Christ (Isaiah 13:6, 9; Joel 1:15; 2:1, 11, 31; Amos 5:18; etc.).
In the introduction to E.W. Bullinger's Commentary on Revelation, he explains definitively that the "Lord's day" in Revelation 1:10 is not talking about the first day of the week:
In [Revelation 1:10] we are told that John saw and received this revelation on "the Lord's Day." Leaving the former part of this verse for the present, let us notice the latter expression, "the Lord's Day." 4
The majority of people, being accustomed from their infancy to hear the first day of the week called the Lord's Day, conclude in their own minds that that day is thus called in [Revelation 1:10] because that was the name of it. But the contrary is the fact: the day is so called by us because of this verse.
In the New Testament this day is always called "the first day of the week." (See Matthew 28:1; Mark 16:2 2, 9; Luke 24:1; John 20:1, 19; Acts 20:7; I Corinthians 16:2.). Is it not strange that in this one place a different expression is thought to refer to the same day? And yet, so sure are the commentators that it means Sunday, that some go as far as to say it was "Easter Sunday," and it is for this reason that Revelation 1:10-19 is chosen in the New Lectionary of the Church of England as the 2nd Lesson for Easter Sunday morning.
There is no evidence of any kind that "the first day of the week" was ever called "the Lord's Day" before the Apocalypse was written. That it should be so called afterwards is easily understood, and there can be little doubt that the practice arose from the misinterpretation of these words in [Revelation 1:10]. It is incredible that the earliest use of a term can have a meaning which only subsequent usage makes intelligible.
On the contrary, it ceased to be called by its Scripture name ("the First day of the week"), not because of any advance of Biblical truth or reverence, but because of declension from it. The Greek "Fathers" of the Church were converts from Paganism: and it is not yet sufficiently recognized how much of Pagan rites and ceremonies and expressions they introduced into the Church; and how far Christian ritual was elaborated from and based upon Pagan ritual by the Church of Rome. Especially is this seen in the case of baptism.5
It was these Fathers who, on their conversion, brought the title "Sunday" into the Church from the Pagan terminology which they had been accustomed to use in connection with their Sun-worship.
Justin Martyr (114-165 AD) in his second Apology (i.e., his second defense of Christianity), says, 6 in chap. 67. on "The weekly worship of the Christians," - "On the day called SUN-DAY all who live in the country gather together to one place... SUN-DAY is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Savior on the same day rose from the dead. For He was crucified on the day before that of SATURN [i.e., Saturn's day]; and on the day after that of Saturn, which is the day of the SUN, having appeared to his apostles and disciples, He taught them these things, which we have submitted to you also for your consideration."
It is passing strange that if John called the first day of the week "the Lord's Day," we find no trace of the use of such a title until a hundred years later. And that though we do find a change, it is to "Sunday," and not the "the Lord's Day" - a name which has become practically universal.7
Some Christians still perpetuate the name of the Lord's Day for Sunday: but it is really the survival of a Pagan name, with a new meaning, derived from a misunderstanding of [Revelation 1:10].
Objection has been taken to the interpretation of "the Lord's Day" here, because we have (in [1:10]) the adjective "Lord's" instead of the noun (in regimen), "of the Lord," as in the Hebrew. But what else could it be called in Hebrew? Such objectors do not seem to be aware of the fact that there is no adjective for "Lord's" in Hebrew; and therefore the only way of expressing "the Lord's Day" is by using the two nouns, "the day of the Lord" - which means equally "the Lord's Day" (Jehovah's day). It is useless, therefore, to make any objection on this ground; for if a Hebrew wanted to say "the Lord's Day," he must say "the day of the Lord."
In the Greek there are two ways of expressing this (as in modern languages); either by saying literally, as in Hebrew, "the day of the Lord" (using the two nouns); or by using the adjective "Lord's" instead. It comes to exactly the same thing as to signification; the difference lies only in the emphasis.
The natural way of qualifying a noun is by using an adjective, as here - (kyriakee) Lord's; and, when this is done, the emphasis takes its natural course, and is placed on the noun thus qualified ("day"). But when the emphasis is required to be placed on the word "Lord;" then, instead of the adjective, the noun would be used in the genitive case, "of the Lord." In the former case (as in [Revelation 1:10]), it would be "the Lord's DAY." In the latter case it would be "THE LORD'S day." The same day is meant in each case, but with a different emphasis.
By way of illustration and proof, we may call attention to the fact that we have the corresponding expressions concerning another "day." In Luke 17:22 we have "the days of the Son of Man," where the emphasis must be on "THE SON OF MAN" (as shown by the context). While in I Corinthians 4:3 we have "man's DAY," with the emphasis on "day," marking that "day" as being actually present, as it now is. This is so clear from the context that it is actually translated "judgment," which is exactly what it means. The apostle says - "It is a very small thing, that I should be judged of you, or of man's DAY." The emphasis is on day, because the time in which we now live is the time, or "day," when man is judging. Another day is coming, and that is the day when the Lord will be present, and He will be the judge. This is the reason why the adjective (anthropinee) man's is used in I Corinthians 4:3; and this is why (kyriakee), Lord's is used in Revelation 1:9. So far from the use of the adjective being an argument against our conclusion, it is an argument in favor of it. For what is the "DAY of the Lord" or "the LORD'S day"? The first occurrence of the expression (which is the key to its meaning) is in Isaiah 2:11.8 It is the day when "the lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the Lord alone shall be exalted.
That is the one great object of all the future events, seen by John in vision, and recorded for us in the Apocalypse.
One other fact has to be stated, and that is the reason why the first day of the week came to be called "Sunday." It was called by the Pagan "Dominus Sol," the Lord Sun. Hence the Latin name "Dies Dominica," used by the early Christian Fathers for the Sunday, and the speedy transition of its name from "the Lord Sun" to "the Lord's Day," and then "Sunday." Bingham (Ant. 10., sec. 5) mentions the fact that it was the custom in the Primitive Church to replace heathen days and festivals by those which were Christian. We see one result of this in our Yule-tide and Christmas. Bingham (Ant. 10., sec. 2) also mentions the fact that the early Christians were charged with being worshippers of the sun. Tertullian also admits that Christians were only looked upon by some as a sect of sun worshippers:9 while some account for this on other grounds: (e.g. the sects of the Gnostics and Basilideans having retained or introduced solar forms of worship). Yet these facts are better and more fully accounted for by the adoption of the name "the Lord's Day" for the Sunday; while it serves to throw light on the transition from the original name of "the first day of the week."
From all this evidence we feel justified in believing that the Apocalypse consists of a series of visions, which set forth the events connected with "the Revelation of Jesus Christ," which will take place during "the Lord's DAY;" that day being so called because it is viewed as being then present; and as it had been called heretofore in prophecy, "the day of the Lord."
4 For further information on this subject see a separate pamphlet on The Lord's Day, by the same author and publisher, 1907.
5 See The Buddha of Christendom, by Dr. Robert Anderson, C.B. Hodder and Stoughton, page 68 and chap. ix.
6 T. and T. Clark's edition, pages 65, 66.
7 The French, Spanish, and Italian nations have retained the Roman Pagan names. The English is tainted with Scandinavian mythology. The 1st day they call Dies Dominica, the Lord's Day (i.e., the day of the lord, the sun). All the Oriental nations called the sun "lord." The Persians called their god Mithra (the sun), i.e., the lord Mithra. The Syrians called it Adonis, which is from the Hebrew Adonai, lord. The Hebrews called it Baal (which means lord) and Moloch. Porphyry, in a prayer to the sun, calls him "Dominus Sol." The Romans kept the Pagan name, Dies Dominica (the day of the lord sun), for the first day of the week; but called the others by the names of the moon and planets to which they were dedicated. Thus we have Dies Lunae (day of the moon), Dies Martis (day of Mars), Dies Mercurii (day of Mercury), Dies Jovis (day of Jupiter), Dies Veneris (day of Venus), Dies Saturnii (day of Saturn).
8 It should be noted that the expression (yom Jehovah, the day of the Lord) occurs (in the Hebrew Bible) sixteen times, viz., Isaiah 13:6, 9; Ezekiel 8:5; Joel 1:15; 2:1, 11; 3:14; 4:14; Amos 5:18 (twice), 20; Obadiah 15; Zephaniah 1:7, 14 (twice); and Malachi 4:5 (Hebrews 3:23).
In four other places where we have in the English Bible "the day of the Lord," the Hebrew has the preposition lamed for or to, before the word Jehovah. In Isaiah 2:12; Ezekiel 30:3; and Zechariah 14:1 it means "a day for Jehovah"; and in Zechariah 14:7 it means "a day (known) to Jehovah."
In other places where we have in English "the day of the Lord," there is some other word between yom and Jehovah in the Hebrew (such as "wrath" or "vengeance;" i.e., the day of the wrath of the Lord)! and therefore these cannot be included as examples of this expression, "the day of the Lord."
In the New Testament the expression occurs four times; viz., I Thessalonians 5:2; II Thessalonians 2:2 (according to all the critical Greek texts and R.V., instead of "the day of Christ."); II Peter 3:10, and Revelation 1:10.
It is remarkable that all these occurrences are stamped with the number four, which marks that day has having special relation to the earth. In the New Testament four times. In the Old Testament, with the preposition, four times; and simply yom Jehovah 16 times (i.e. the square of four). This is merely a note in passing, but it is most significant.
9 Tertullian Ad Nationes, Bk. i. chap. xiii., and Apologeticus, C. 16. (Latter half).
If one wants to insist upon this text applying to a definite day of the week, he must look elsewhere to see which day the Bible calls the Lord's Day. Jesus says in Mark 2:28 that He is Lord of the Sabbath, and thus, as Master of that day, it belongs to Him. The only day that belongs to Him is the Sabbath, the seventh day of the week. Isaiah 58:13 calls the Sabbath "My [the Lord's!] holy day." The other six days are ours to do our work and pleasures.
Finally, in the original commandment in Exodus 20:10, the Lord says, "The seventh day is the Sabbath of the Lord your God." Therefore, if John saw this vision on any day of the week—if it indeed occurred on "the Lord's day"—it was the seventh-day Sabbath!
Other Forerunner Commentary entries containing Revelation 1:10:


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Kairat Mynbaev started his career as a mathematician. He graduated from Kazakh State University, Almaty, Kazakhstan, in 1970, and obtained his PhD from the Institute of Mathematics and Mechanics, Almaty, Kazakhstan, in 1981. Throughout his career, Kairat taught many different subjects in several different areas, including Mathematics, Economics and Statistics. During the last 10 years, his teaching was mostly in Econometrics and Statistics.
Kairat enjoys hiking and working out on a rowing machine. He has been married for over 40 years, has two children and two grandchildren. Download CV.
Presentation at Kazakh National University
His first book, Weighted Functional Spaces and the Spectrum of Differential Operators, written jointly with M.O. Otelbaev, was published in Russian by Nauka Publishers, Moscow, in 1988.
Later on his interests drifted towards Econometrics. The first outcome was a textbook in Econometrics Manual de Econometria, written in co-authorship with A. Lemos in Portuguese, and published by Fundação Getúlio Vargas, Rio de Janeiro, Brazil, in 2004.
The second outcome was a monograph Short-Memory Linear Processes and Econometric Applications, published by Wiley & Sons, Hoboken, New Jersey, USA, in 2011.
His last creative work is a textbook in Statistics: AP Stats and Business Stats: Raising the bar, Lulu Press, Inc., USA, 2015. It reflects his experience of teaching Statistics at the International School of Economics (ISE), Kazakh-British Technical University, Almaty, Kazakhstan. It is intended to help those who want to understand statistical methods, as opposed to learning a collection of statistical recipes. The emphasis is on the statistical background required to successfully learn the Econometrics course taught at the affiliate centers of the University of London (UoL).
The ISE is a proud affiliate center of the UoL and as such has to use a very solid text Introduction to Econometrics, by Christopher Dougherty, published by Oxford University Press, UK, in 2016.
Our website address is: https://raisingthebar.nl
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