Moralism A seductive false gospel. It is the teaching of a morality apart from God. It came from Christians who forgot what the gospel was. The Letter to of Paul the Apostle to the Galatians deals with this very issue. For Atheists and others who don't have Christ, moralism is as close to righteousness as they can get. It is sad that so many Christians spend their life frustrating the grace of God through moralism.
You may receive nice emails or watch nice movies where a nice person has a crisis and does a nice thing--all without Christ or with Christ as sort of a non-participant. This is moralism. Morality without Christ. Righteousness without Christ. Christ is our righteousness, as you will see.
The flip side or the false gospel of moralism is the false gospel of what has been called easy grace. It isn't grace at all, as you will see. This is actually the false gospel of permissiveness, the gospel of the wide way. "It doesn't matter what you do." "We are under grace not under law." "Go ahead and shack up with that girl." "Sexual sin makes no difference." "It doesn't matter if you steal a little bit." "Don't take the Bible so literally."
So is there a balance between these two? No. These are both doctrines of demons. A balance between them would also be a doctrine of demons. The gospel of moralism and the gospel of the wide way and any gospel between them are doctrines of demons. They are very seductive lies.
God is going in a completely different direction.
When you are born again by believing in Jesus Christ, this is your first righteous act. But you didn't do anything, did you? How can it be a righteous act? The same way that anything can be a righteous act. God does it, but He has a specific way of doing it. Whatever is not of faith is sin, Romans 14:23.
This applies to every righteous act. Nothing else is righteousness ever. First, God leads. God speaks. Jesus said, "My sheep hear My Voice." "Today, if your hear His Voice, don't harden your heart." Once you realize that God speaks, you begin to see that God reveals this fact a lot throughout all of Scripture. God speaks to us, leads us. We respond. At any moment, both your fleshly nature and the Holy Spirit are speaking to you. They are telling what to think, say, and do. Your fleshly nature will always lie and make sin seem glorious or fun or cool and make righteousness seem trite, silly, old fashioned, boring, and even wrong. When you ignore the voice of your own fleshly mind and listen to Christ, He speaks a vision of hope into your mind/heart/soul. Faith comes by hearing and hearing by the word (literally, utterance) of God, Romans 10:17. Faith is supernatural trust in God. It is actually the faith of God that is a gift to you--"lest any man should boast." Faith gives us access to grace, Romans 5:2. Hebrews 12:27-29 tells us that it is through Grace that we are able to serve God. Romans 5:18-21 tells us that grace reigns through righteousness. This righteousness is a free gift from God. Romans 5:17. That's what grace means, free gift. It is a free gift, and if we will yield our hands, feet, ears, eyes, and mind to this righteousness of God, then God will do His work through us, Romans 6:13. God does any righteousness that is done, and He works through His people.
Love is the fulfillment of the law, Romans 13:8-10. Sin is breaking the law, 1 John 3:4. God defines righteousness to us through the Bible. However, God must speak to us through the Bible. We can't figure this out or do it on our own. Whatever is not of faith is sin and faith begins with the Utterance of God. Love is what righteousness is and has many facets as 1 Corinthians 13 says. God is love. We cannot have righteousness without having God. We cannot have love without having God. In fact, righteousness is a free gift from God, Romans 5:17. The children of Israel made the mistake of trying to establish their own righteousness and so they missed out on this free gift of God's righteousness, which God was willing to give them at no cost, Romans 10:3. Trying to "put a little love in our hearts" or to live by a set of rules is futile.
If we try to live by laws and rules, we will either live in self-condemnation or we will live in self-righteousness. If we recognize the fullness of God's law, and we try to obey it by our own power or our own righteousness, then we will condemn ourselves because we will fall short. Far more often, we see people who modify God's law into a set of rules that they can fulfill. They lower the bar until they can fulfill their rules. That always brings self-righteousness and pride. God's law is clear; He speaks it into our hearts. Human beings cannot fulfill it without the process described in the Bible. This is the righteousness, the love, that is a free gift. This is the righteousness that is by grace and through faith. God does His works through us, and it is by the free gift, grace, and that grace is only available through faith. What actually happens is that God loves through us.
We need to ask God to help us to let Him love through us. For the person that I'm having trouble loving at home, at work, at church, Lord, help me to let You love this person through me. We can do the works of God if we will believe in Him to the point that we let Him work through us. When we try to generate our own love, it is like trying to generate our own good works. In fact it is exactly the same thing.
The reason that we must let God love through us has to do with the way righteousness and love operate, Romans 10:17. God speaks to us. We respond. Faith is born in us by the power of God. Faith opens the door to grace, Romans 5:2. Grace flows in and does God's works through us, Romans 6:13. Whatever is not of faith is sin, Romans 14:23. In other words, anything that we do that God did not lead us into and anything in which God did not do the work through us is sin. That narrow way is very narrow indeed, Matthew 7:13-14.
So it is plain that we are totally dependent on God to have love or to do any good work.
Sin corrupts the mind/heart/soul. It plants bitter seeds that spring up at times and trouble you. You reap what you sow. However, when God does His work through you, when you yield to the Holy Spirit, many of those old evil seeds are killed and new living seeds of holiness are planted.


Finding transportation in China can be confusing, crazy and costly if you choose the wrong option at the wrong time the results can be catastrophic. There are many extraneous variables that will effect one mode of transport in a hugely positive or negative way. For example, if you wanted to get somewhere fast the seemingly obvious option would be to take a taxi. However, it may be quicker for you to walk as there will be a traffic jam in the center of the city.
Here are the pros and cons of the five different methods of transport you will find in the big Chinese cities.
Pros: Taking the bus in China is very cheap, and you can use your metro card to pay for the service. It is also a great chance to see the city as you can see over the cars when stuck in jams and look at the incredible scenery, buildings and people which getting to your destination.
Cons: Most of the time the buses are crammed full of people and getting a seat is a privilege. Bus schedules are hard to read especially when you are in a rush, and in China it's no different. In fact, they are even harder to read as the text will be in Chinese.
As with all transport on the road in Chinese cities, the time it will take to get to your desired location will vary on traffic. It can be incredibly tedious watching cyclists and walkers overtake you while you are stuck in traffic.
Pros: The Metro is very cheap and fast, this is the desired mode of transport for people getting to work. The Metro has transfer lines which can be used to get back to where you previously were, making it easy for you to correct any mistakes you make regarding direction.
Cons: In the morning, lunch and between 6-7 (when work finishes for most people) the Metro will be chock full of people. The Metro is not advisable for people who like their personal space. If you manage not to get knocked out when people push you in order to get into a train, you will have to endure someone's body pressed against your side. Plus the smell and heat that occurs when a large collection of people are confined to a small area is atrocious.
Pros: You can breathe in the slightly polluted fresh air and enjoy the sights and smells of China. Walking also allows you to travel on your terms as you won't be taken to the wrong part of the city via taxi, you can move as slowly or as quickly as you like. Another rather strong pro for choosing to walk as a method of transport is that it is free!
Cons: It may take a while for you to get to where you want to be. If you are walking a long distance, you will get tired and sweaty, and arriving to work or to meet friends in this sort of state is not too pleasant.
There are no rules to follow for when to cross pedestrian crossings, all it takes is for one pedestrian to start crossing and then the dozens of walkers waiting at the crossing will cross the road too. To cross the road safely and efficiently you have to be ready to go with the crowd and be fast but also be weary as many cars will not hesitate to speed right past you if you are the only one crossing.
Pros: Using a taxi is a cheap way to get around and gives you the chance to relax, sit down and switch off. Most taxies will have a business card and if you find a reliable driver you can take their business card and create a beneficial relationship that can help you travel fast and safe.
Cons: Traffic jams will occur often and will slow down your journey. Although it is not costly, it is not as cheap as the Metro or the bus. Many taxis drivers only speak Chinese, so you should have google maps handy. If not, you risk being misunderstood and kicked out of the taxi as the way you pronounce your address will probably sound odd to the taxi driver. This happened to me one night as after what seemed like an eternity of saying my address in different tones and accents I was kicked out of a taxi by a rather annoyed taxi driver.
Pros: A bicycle is quicker than walking, and its size means that you can overtake traffic. It is, in my opinion, the best of both worlds as you can get to places quickly while enjoying the scenery and buzz of city life. You own the bicycle unlike the Metro or taxi; the bicycle is yours to keep and use whenever you want.
Cons: Buying a Chinese bicycle costs around $30-50 which is very reasonable however when you compare it to metro prices which are about $0.50-1 per journey it seems slightly expensive and if you are to qualify the amount spent on your bike you will have to use it for at least a month.
Cyclists get hit on the road (mainly from other cyclists) at an alarming rate in China; when riding your bicycle, you have to keep your wits about you at all times. You don't only have to watch and take care yourself, but you have to look at other cyclists who go at an alarming speed without paying much attention.
I tried every each one of these modes of transport within the first fortnight in Beijing, and I now prefer and use the bicycle. I would advise trying each form of transport as what transport you like will depend on who you are and what you look for when traveling in a city. Whether it's speed or the local scenery, only you can decide from this list which transports will suit you best.


Kaiser Permanente's Food for Health blog features recipes straight from the kitchens of our own physicians, nurses, and dietitians, so you know they are tested, tasty — and healthy. Plus, regular blog posts offer tips about food and nutrition.
"As a physician, I am excited to share my love of cooking tasty meals as a key to excellent health," says Leslie Wilkof, MD, a Food for Health contributor and ob-gyn at our Hayward Medical Center in Northern California.
This month, Dr. Wilkof offers up a butternut squash soup recipe. "This nutritious soup is easy to prepare, has wonderful flavor, and is high in antioxidants. Since it's made without frying any of the ingredients, it's almost fat-free," Dr. Wilkof says. Carrots, celery root, parsnips, or cauliflower can be substituted depending on what's in season. Enjoy!
Transfer soup to a 4 or 5 quart soup pot and heat over medium heat. Season with freshly ground pepper. If you like, garnish the soup in the bowl with a drizzle of extra-virgin olive oil or some chopped parsley.


text:
Solar Plants, Overall UKBA 2016 Winner – Where are they Now?
We recently caught up with Leanne Farr, the Sales Director at Solar Plants Ltd and asked her a few questions regarding recent developments and the direction of Solar Plants post award.
We must say that we're very proud to have access to such wonderful companies such as Solar Plants and we want to thank Leanne and the whole of Solar Plants for answering our questions.
For those of you who are unfamiliar with Solar Plants' winning initiative, this family run business simply shocked us with the level of professionalism in their approach to 'customer first' attitudes and their ability to provide excellent service.
A little bit about Solar Plants
Founded back in 2011, Solar Plants Ltd is a family business that has quickly grown to become one of the UK's largest solar panel installers in both the domestic and commercial market.
Behind their developments stands a customer-centric mission that has driven the business far and wide, making it one of the main competitors in the UK solar market.
This mission consists of a few key factors that help Solar Plants stand out from the crowd and lead the competition through innovation and investment in the right areas.
By taking an interest in what the market needs the most as well as what customers seek when looking to install solar panels, Solar Plants have made customer centricity a top priority in their business strategy.
Rather than providing the cheapest systems and making the largest profit, the starting point of their customer strategy promotes the idea that Solar Plants needs to deliver the best return on investment directly to their customers.
These attitudes are what helped Solar Plants become one of the leading solar companies in the UK. Their care for the customer and ability to assess market gaps is what led to their overall award in the 2016 UKBA.
Our Catch-Up with Solar Plants
Here are the questions and answers from our latest interview with Solar Plants:
How would you describe the feeling of winning and what does it mean for your organisation?
'It was absolutely fantastic, as you would have seen from some of the photos, we were so delighted. We have worked really hard over the years and tried to be a really ethical brand. We felt like we were doing a good job but to get external recognition, not just for the team members who attended the awards but also everyone back at the office, it was just a real great pat on the back, that we are doing something right and the hard work has paid off.'
Do you feel your business has benefited from winning these awards?
'Yeah definitely, we were very quick to use the winner logos as soon as they got sent to us. We posted it also on social media and we got more engagement and likes and followers from talking about the awards. Seeing the winner's logo, which we have on the website, gives customers the confidence and I think when you're an award winning company, it does add gravitas. The customers know that they're dealing with a good company and it kind of acts as a referral in a way.'
How have you spread the word about your success?
We produced a press release which went to our local press and we also featured it across our LinkedIn page, Facebook and Twitter. We have also added it to any customer facing material, our website and email footers. We really made sure that we have capitalised on it.'
Have you had any feedback from your customers in regards to your success, or won any new customers?
'We are B2C so we bring in new customers all the time, so all business is new, rather than repeat business. Once you've had solar panels, you tend to stick with the one set! However an example from last week where we carried out a mail shot campaign, whereby we sent letters to people's homes and a customer called to book an appointment and they said to us the reason they called was because we had all of our accreditations including the UK Business Award logo within this letter. This gave him the confidence and if it wasn't for that, they wouldn't have rung in, so I suppose that's what made us stand out.'
What do you think makes the UK Business Awards unique?
'All of the awards we've done before UKBA have been industry specific, so they would be awards for the renewable or solar industry, for example.What I really found useful was going to watch the other companies' presentations, when you are in a specific industry and everyone you speak to is in the same industry as you, there is maybe a channel you have never thought of before. Then you go and listen to someone from another industry using a certain medium of getting their message across, and then you think 'oh that's a really good idea, I will try that!' And of course, there would never be a situation where as an SME we would ever be able to compete with someone like Virgin Money or someone like that, but with the way that the awards choose the highest scoring category to win overall, it gave us that opportunity. Also, saying you have won an award against prestigious companies such as Virgin Money, Aldi etc, I think it just adds certain something to what you're saying.'
Would you recommend the Awards to other businesses?
'Oh definitely, I really would. I remember through the process, you complete the application and then I remember when we started to work on the presentation, we were quite nervous about the idea of presenting to the judges and so the sense of accomplishment that we had done it. One of the people that presented had never done anything like that before and since then he has now mastered the fear of public speaking. He has also since then appeared in our Welch Parliament and spoken to MPs about renewable energy which he would have never done before, so that was really great. And I just think everyone at the Awards was so friendly and we had such a good day and really, really enjoyed it. It is something we will remember forever.'
Well there you have it! Solar Plants is an example of how a small company can quickly become recognised as an industry leader through positive attitude and hard work!
Their victory at the 2016 UKBA only consolidated and recognised that further by giving them a platform from which they could be seen and simply admired.
Awards are a great way to boost morale and overall customer approval. Recognition of your hard work and the hard work of your employees is something very important in the business world and we like to think that our Events are a great way to bring people together and give them the spotlight they deserve.
So if you think you've deserved your fair share of recognition for your hard efforts, then make sure to get involved at the next UK Business Awards!

redpajama_set_name: RedPajamaCommonCrawl


text:
Q: get total data after of filter data with * ngIf basically I have an array with data.
aData=[
 {"name":"marge"},
 {"name":"homer"},
 {"name":"bart"},
 {"name":"homer"},
 {"name":"lisa"
]

I'm filtering where the name is equal to "homer".

Total data is {{i}}

to show the total length of the elements filtered elsewhere.

Total data is {{i}}
 //this result is blank

My data is dynamic, not always the result is 2 (in this case)
how can I do it?

A: First and foremost, if you want to do comparison of values, you should be using triple equals ===. It should be *ngIf="item.name==='homer'", and not *ngIf="item.name='homer'".

  {{item.name}}

Next, the solution provided by the other user is invalid, as Angular no longer provide built in filter pipes.. Therefore, if you want to write your own custom pipe if you want to use the pipe solution.
My alternate solution to not using pipes is to handle the filtering within your component.ts. We will first define a property called count, which contains the filtered count of the number of elements with the name 'homer'.
count:number = 0;

constructor() {
  this.count = this.aData.filter(data => data['name'] === 'homer').length;
}

And on your component.html, we use template interpolation to reflect the property value on your view.

Total data is {{count}}

  {{item.name}}

Check out the full demo over here.

A: I just write basic Angular search filter code snippet with Total Items and Filtered Items count. I hope it'll help you out. Thanks
TS
aData=[
 {"name":"marge"},
 {"name":"homer"},
 {"name":"bart"},
 {"name":"homer"},
 {"name":"lisa"}
]

HTML
<input type="text" name="search" [(ngModel)]="searchText">

Total data is {{aData.length}}

Total Filtered data is {{(aData | filter:searchText).length}}

redpajama_set_name: RedPajamaStackExchange


Welcome to Bellevue's Elite Mobile Detailing Team!
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text:
CENTRE of THEOLOGY and PHILOSOPHY
'Every doctrine which does not reach the one thing necessary, every separated philosophy, will remain deceived by false appearances. It will be a doctrine, it will not be Philosophy' (Maurice Blondel, 1861-1949)
Dept of Theology & Religious Studies
Special Issue of Religions CFP: "Science, Theology and Metaphysics"
Special Issue Information
Sergei Bulgakov made the profound point that 'Science is an answer to a question that precedes it'. Profound as this is, it often goes unnoticed. In so doing, cultural divides are generated, divides that accommodate acrimonious encounter, if there be encounter between disciplines at all. Yet it is not simply unnecessary opposition that is undesirable, to say the least, but more importantly, such confrontation and its attendant isolationism distort said disciplines, especially science. If the theologian retreats to the ghetto of fideism, clinging to a sacred book as its sole, discrete resource, eschewing all else, science does likewise, arguably, when it treats itself as a stand-alone activity; one with full autonomy, and bereft of both perspective and context, and more seriously, dependence—a symptom of which can be seen when the very scientist is screened off, which is to say, the human practitioner or theoretician drops out of all consideration, as does their constitutive desire that drives the very advent and perpetual effort of them doing science.
The Western mind, it would seem, is held captive by the hegemonic idea of a base upon which all else is erected. This fixation amputates the imagination, stymies thought and limits disciplines, both intra and inter. Moreover, it encourages forms of fundamentalism, scientific, religious and philosophical, in both professional and populist manifestations. This dominant perspective is the outcome of a picture by which we have been bewitched: the layer cake, to borrow Putnam and Oppenheim's metaphor from the 1950s. This metaphor provides a mandate for the positing of a base that sucks in all that is supposed to reside above, down to its level, for truth resides only in the base. As Ernest Rutherford once said, 'There is only physics, all is stamp collecting'. Such ideology is made manifest in the ambitions on display, which seek to develop TOES (Theory of Everything) or GUTS (General Unified Theory). There is, of course, nothing wrong with these as far as it goes, but the inference that accompanies them—'nothing but'—is where the danger lurks.
Profitably, it may be wise to follow Aristotle, reminding our culture that all disciplines operate under a logic of subalternation. In other words, all sciences operate by employing the work of other disciplines beyond their ken; they live by way of borrowed logics of which they cannot give an account. Here, an operational discourse is replete with other modes of knowledge, what Plato calls an 'interweaving,' συμπλοκ- modes that enable it to function, yet they do not, and need not, as far as it goes, speak of them, except to realise their need of them. This is a more creative model, perhaps, than that of the layer cake. As opposed to disciplinary isolationism, we have a marriage of discourse.
We are interested in submissions that contribute to this conversation. How, in the 21st century, do we present a more realistic and creative understanding of a how all knowledge (scientia) works, especially the relation of science to both theology and metaphysics?
Dr. Conor Cunningham
What is the relation between disciplines?
Where does the person fit in, or is it a fiction?
Is there free will?
Is truth beyond mere utility?
Is ethics reduce to function?
Is the commonsense world now untenable?
Is Religion a matter of folk psychology?
Does science have a foundation?
Can science be unified?
Can systematic theology make a contribution to how we understand the world?
For more information and to submit a manuscript for this special issue of Religions on the topic of Science, Theology and Metaphysics, click here.
Posted: December 10th, 2019 Permalink Uncategorized
Macrina Magazine: Fresh Philosophical Engagements with an Ancient Faith
New online publication:
Macrina Magazine is an online Christian philosophical journal that offers readers a platform to explore faith, politics, and culture critically and creatively. We seek to offer a respite for overstimulated yet undernourished minds that are hungry for more substantial reflection than the twenty-four-hour news cycle can provide regarding our world and how we ought to live in it. By featuring diverse and engaging content we hope to enable readers to engage with intentionality, thoughtfulness, and charity – both as thinkers as well as people of faith.
"The arrival of Macrina Magazine is exciting and welcome. It offers a vital new space between unmediated mass trivialisation on the one hand and the increasingly dead hand of academia on the other, locked into excessive mediating processes and specialisations. The role of bold independent editorship is here being reinvented to the benefit of both real intellectual life and a more widely-diffused culture." — John Milbank
"How delightful to see a new journal dedicated to genuinely fascinating topics, prosecuted with such imagination and creativity." — David B. Hart
"Macrina Magazine offers serious, creative, and accessible engagement with a wealth of texts critical to reflecting on Christian life." — Natalie Carnes
Visit Macrina Magazine on Facebook and Twitter.
Posted: December 6th, 2019 Permalink Announcements, In the News, Journals, Publications
New edited volume from Cambridge University Press: Patents on Life
Patents on Life: Religious, Moral, and Social Justice Aspects of Biotechnology and Intellectual Property
New from Cambridge University Press
Thomas C. Berg (University of St Thomas, Minnesota)
Roman Cholij (St Edmund's College, Cambridge)
Simon Ravenscroft (Magdalene College, Cambridge)
This volume brings together a unique collection of legal, religious, ethical, and political perspectives to bear on debates concerning biotechnology patents, or 'patents on life'. The ever-increasing importance of biotechnologies has generated continual questions about how intellectual property law should treat such technologies, especially those raising ethical or social-justice concerns. Even after many years and court decisions, important contested issues remain concerning ownership of and rewards from biotechnology – from human genetic material to genetically engineered plants – and regarding the scope of moral or social-justice limitations on patents or licensing practices. This book explores a range of related issues, including questions concerning morality and patentability, biotechnology and human dignity, and what constitute fair rewards from genetic resources. It features high-level international, interfaith, and cross-disciplinary contributions from experts in law, religion, and ethics, including academics and practitioners, placing religious and secular perspectives into dialogue to examine the full implications of patenting life.
The book is the result of a four-year collaborative project between the Von Hügel Institute for Critical Catholic Inquiry at St Edmund's College, Cambridge, and the Terrence J. Murphy Institute for Catholic Thought, Law, and Public Policy at the University of St Thomas, Minnesota.
"Patents on Life offers a rigorous and discerning consideration of issues at the intersection of biotechnology, ethics, and social justice. A much needed faith- centered contribution to the debate over ethical and moral norms at stake in the governance of biotech patents; it is a must read." — Ruth Okediji, Jeremiah Smith, Jr., Professor of Law, Harvard Law School
"The contribution of this book is to bring hitherto neglected religious perspectives into the debates about the ethical issues raised by patents on life. The essays convincingly argue that patents on life require evaluation under criteria of morality and social justice and religious thought can contribute to such an analysis." — Audrey Chapman, Healey Professor of Medical Ethics and Humanities, University of Connecticut School of Medicine
"This book is a comprehensive and fascinating conversation between an impressive line-up of scholars representing many different academic backgrounds, but also a number of faith communities, on the topic of intellectual property. As such it is an exceptional, thorough and informative study on the ethical challenges of biotechnological patents." — Dr Calum MacKellar, Director of Research, Scottish Council on Human Bioethics
Institutional access to the full text is available via Cambridge Core. The print book will be available to buy shortly from the publisher in the UK here, and in the US here, as well as through other, usual booksellers.
The closing chapter is also available on the Social Sciences Research Network.
Posted: October 17th, 2019 Permalink Notable Books, Publications
Now available: Seven Brief Lessons on Magic, by Paul Tyson
Now out from Cascade Books, Seven Brief Lessons on Magic, by Paul Tyson.
Is magic real? Could anything be real that can't be quantified or scientifically investigated? Are qualities like love, beauty, and goodness really just about hormones and survival? Are strangely immaterial things, like thought and personhood, fully explainable in scientific terms? Does nature itself have any intrinsic value, mysterious presence, or transcendent horizon? Once we ask these questions, the answer is pretty obvious: of course science can't give us a complete picture of reality. Science is very good at what it is good at, but highly important aspects of human meaning are simply outside of science's knowledge range. So how might we better relate scientific facts to qualitative mysteries? How might we integrate our powerful factual knowledge with wisdom about the higher meaning of things? This book defines magic as the real qualities and mysteries of the world that science just can't grasp. It looks at how we came to put magic in the box of subjective make-believe. It explores how we might get it out of that box and back into our understanding of reality.
[Purchase: Wipf & Stock]
Endorsements & Reviews
"This brief and clearly argued book brilliantly picks apart modern confusions about science and the supposed end of magic. In distinguishing the different senses of the term, Tyson casts a great deal of light on the roles that 'magic' in its different senses has played in our history and is still inevitably playing in our contemporary world." — Charles Taylor, McGill University
"If you thought that magic had been banished by science, think again. In this entertaining and thought-provoking little book, Paul Tyson challenges us to re-think modern assumptions about the disenchantment of the world and the capacity of science to explain everything. Magic, Tyson argues, is everywhere—in our modern technologies, in the fictional worlds of Narnia, the Lord of the Rings, Harry Potter, and, most importantly, in the love, beauty, and goodness that make life worth living. This is a critical, thoughtful, hopeful, and life-affirming book." — Peter Harrison, University of Queensland
Posted: October 2nd, 2019 Permalink Publications
Now available: The Apocalypse of Wisdom: Louis Bouyer's Theological Recovery of the Cosmos
Now available from Angelico Press, The Apocalypse of Wisdom: Louis Bouyer's Theological Recovery of the Cosmos, by Keith Lemna.
Although the French Oratorian priest Louis Bouyer was one of the most comprehensive, influential, and prescient theologians of the twentieth century, only in recent years have some major European studies begun to uncover the rich treasury of his thought. In the present book, the first of its kind in English, Keith Lemna contributes to this body of scholarship a comprehensive study of Bouyer's cosmological vision. Commencing with his seminal monograph Cosmos: The World and the Glory of God, Lemna explores in depth Bouyer's sophiological and apocalyptic theology of creation, detailing especially his profound engagement with scientific, philosophical, religio-mythic, and poetic cosmologies. As the work of possibly the greatest twentieth-century Catholic "sophiologist," the French theologian's cosmology emerges as a path forward for a much-needed reintegration of human knowledge centered on the Mystery at the heart of God's eternal Wisdom revealed in the economy of grace.
[Purchase: Angelico Press]
Praise for The Apocalypse of Wisdom:
"Keith Lemna provides a synthesis of a brilliant thinker as well as a new path forward for Christian theology in the West, the East, and at the edge of contemporary scientific inquiry into the nature and meaning of the cosmos."
— Peter Casarella, University of Notre Dame
"Read Lemna's pellucid work of love and learn how to read the wisdom of Christ in the pages of cosmic history."
— Matthew Levering, Mundelein Seminary
"Bouyer's reputation in liturgy is here deservedly augmented by Lemna's thorough and extraordinary study of the world as gift that reflects the triune life of God in loving praise."
— David W. Fagerberg, University of Notre Dame
"The Apocalypse of Wisdom is essential reading for both Bouyer scholars and contemplative seekers, who will find here an indispensable guide to a recovery of a 'cosmicity' that does full justice to the exigencies of faith, reason, and the mythopoetic imagination."
— Adrian J. Walker, Catholic University of America
"Keith Lemna does a great service filling a lacuna in cultural memory by introducing us to this generous friend and fellow-pilgrim of so many Christian luminaries, from J.R.R. Tolkien to Jean-Luc Marion."
— Cyrus Olsen, University of Scranton
"We can be grateful to Keith Lemna for making available to us Fr Bouyer's comprehensive and coherent theological vision, one which is simultaneously intellectually and spiritually nourishing."
— Msgr Michael Heintz, Mount St Mary's Seminary
"The Apocalypse of Wisdom is a must-read for theologians, clergy, catechists, apologists, and everyone else whose vocation is to understand and convey the ineffable drama of creation and redemption."
— David H. Delaney, Mexican American Catholic College
"Here are keys to the thought of the French theologian who has reached out further and deeper than Teilhard de Chardin in the critical field of cosmology, at the crossroads of science, culture, and faith."
— Jean Duchesne, literary executor to Louis Bouyer
Posted: July 4th, 2019 Permalink Publications
New in the Veritas series: Cosmology without God?, by David Alcalde
Now available in the Veritas series:
Cosmology without God?: The Problematic Theology Inherent in Modern Cosmology, by Fr. David Alcalde, with a foreword by Michael Hanby.
Is God a superfluous hypothesis for modern cosmology? According to the normal understanding of modern science, the answer should be affirmative because modern science is supposed to be free of metaphysical and theological presuppositions. However, despite its self-proclaimed neutrality regarding metaphysics and theology, modern science is full of metaphysical and theological presuppositions. These can be summarized as a mechanistic understanding of nature, a reduction of God to an external agent in competition with natural processes, and creation to a worldly mechanism. These presuppositions are deficient and untenable, and they remain unconscious for the most part in the dialogue between science and theology, making it intellectually impossible because of the reduced notions of God, nature, and creation assumed. Using the coherent and unreduced image of God and nature provided by the Christian doctrine of creation ex nihilo, Fr. David Alcalde intends to uncover and criticize the incoherent theological assumptions inherent in a concrete branch of modern science, which is modern cosmology. The author points out the presence of these inadequate theological presuppositions in both the theologians who use modern cosmology to offer scientific proof for the existence of God and the atheistic cosmologists who use their science to reject the idea of God.
Blurbs:
"The assumption persists that modern science is free of metaphysical and theological presuppositions, and therefore neutral in their regard. Appealing to the image of God and nature found in the Christian doctrine of creation, Fr. David Alcalde, trained as both a theologian and an astrophysicist, examines this assumption from both 'sides'—and clearly exposes its problematic character."
— David L. Schindler, Pontifical John Paul II Institute, Washington, DC
"For anyone interested in the relationship between science and theology, this work is indispensable. In language that is mercifully free of academic jargon and scientific technicalities, the author unveils the non-neutrality of modern science… As a humanities type whose scientific education stopped in secondary school I found the argumentation of this work easy to follow. It will be of great value to scientists, theologians, and thoughtful Christians in general."
— Professor Tracey Rowland, University of Notre Dame (Australia)
"David Alcalde's book stands amongst a growing body of writings which begin not with the mesmerizing discoveries of science, but with the foundational theological and metaphysical presuppositions of science… Alcade is a scientist, theologian and philosopher who calls for better science built on firmer metaphysical and theological foundations."
— Simon Oliver, Durham University
"One reason theologians and scientists so regularly speak past each other is that scientists tend to be unaware of the significant theological and metaphysical assumptions built into their thinking and practice, and theologians tend to have too little 'expertise' in science to be able to show them how and why they do. Fr. Alcade is the rare person who overcomes both deficiencies, and his book promises therefore to help this discussion finally bear genuine fruit."
— David C. Schindler, Pontifical John Paul II Institute (Washington, DC)
Posted: July 2nd, 2019 Permalink Book Series, Publications
Jeffrey Bishop: Tekne, Liturgy and Participation (7 June)
The distinction between tekhne and episteme reverberates through the history of Western philosophy; tekhne becoming the instrumental art of the sophist and episteme taking on the role of truth generation by the philosopher. Thinkers like Bernard Stiegler have argued that technology and culture, and thus technology and human beings have always coevolved hand in hand. Peter-Paul Verbeek claims that by offloading human moral intentionality onto technology we can better see how technology mediates moral subjectivity of the the human actor. In other work, Professor Jeffrey Bishop has argued that human moral subjectivity is obliterated and now instead of human culture being carried by technology, technological innovation rides on the human body. In this essay, Professor Bishop will show that Divine Liturgy as rightly ordered andrightly ordering technique avoids forms moral subjectivity, avoiding the problems of propositional humanism and yet enables human participation in culture making by enabling human participation in creation.
7 June 2019, the Hemsley, the University of Nottingham
Posted: May 29th, 2019 Permalink Events
Notable: Kierkegaard's Theological Sociology, by Paul Tyson
Now available from Cascade Books, Kierkegaard's Theological Sociology: Prophetic Fire for the Present Age, by Paul Tyson.
Purchase: Cascade | Amazon.com | Amazon.co.uk
Kierkegaard developed a distinctive type of sociology in the 1840s—a theological sociology. Looking at society through the lens of analysis categories such as worship, sin, and faith, Kierkegaard developed a profoundly insightful way of understanding how, for example, the modern mass media works. He gets right inside the urban world of Golden Age Denmark, and its religion, and analyses "the present age" of consumption, comfort, competition, distraction, and image-construction with astonishing depth. To Kierkegaard worship centers all individuals and all societies; hence his sociology is doxological. This book argues that we also live in the present age Kierkegaard described, and our way of life can be understood much better through Kierkegaard's lens than through the methodologically materialist categories of classical sociology. As social theory itself has moved beyond classical sociology, the social sciences are increasingly open to post-methodologically-atheist approaches to understanding what it means to be human beings living in social contexts. The time is right to recover the theological resources of Christian faith in understanding the social world we live in. The time has come to pick up where Kierkegaard left off, and to start working towards a prophetic doxological sociology for our times.
"Everyone supposedly knows that Kierkegaard was an 'individualist' who had little understanding or appreciation of society. This book completely undermines that myth by showing us how much Kierkegaard has to contribute to social theory. The author also thereby helps us see that theology cannot only learn from sociology but has much to contribute to social theory in turn." — C. Stephen Evans, University Professor of Philosophy and Humanities, Baylor University
"Tyson's book reveals Kierkegaard at his most prophetic in the senses of being both subversive—confronting how we have come to think of ourselves and society—and eerily prescient and timely. Tyson argues that Kierkegaard's theological sociology arising in the tinderbox of 1840s can be seen as a basic alternative to Marx's contemporary, deeply secular, and epoch-making understanding of society. As such it provides an alternate vision of society in the wake of Marx and secular modern understandings of human society." — Christopher Ben Simpson, Lincoln Christian University, author of The Truth is the Way: Kierkegaard's Theologia Viatorum
"Kierkegaard does not only analyze individuals. In this book, the author first shows that Kierkegaard also has a profound understanding of the modern, liberal society. Then he applies this insight on our contemporary challenges in a highly meaningful way. This book boldly and creatively addresses the relation between theology and sociology and explores how we are impacted by our cultural and religious environment." — Knut Alfsvåg, VID Specialized University
Posted: May 10th, 2019 Permalink Notable Books, Publications
CFP: Patristic, Medieval, and Renaissance Studies Conference
The Patristic, Medieval, and Renaissance Studies Conference (PMR)
at Villanova University invites you to participate in its
44th International PMR Conference
As always, the PMR makes an OPEN CALL to scholars, institutions, and societies to propose Papers, Panels, or Sponsored Sessions in all areas and topics in LATE ANTIQUITY/PATRISTICS, BYZANTINE STUDIES, MEDIEVAL STUDIES, ISLAMIC STUDIES, JEWISH STUDIES, and RENAISSANCE & REFORMATION STUDIES.
The PMR committee this year makes a special invitation to scholars from all disciplines in these fields to address our plenary theme:
Faith in History:
Time, Narrative, History, Apocalypse
Gillian Clark
Professor Emerita and Senior Research Fellow
Author of Christianity in Roman Society
Cyril O'Regan
Huisking Professor of Theology
Author of An Anatomy of Misremembering
"And these are the generations…" Judaism, Christianity, and Islam are saturated from their origins with a sense of time and history, but making sense of time and history is difficult. Similarly, as scholars of pre-modern culture, whatever our field or focus, we face the difficulties of telling the story of the diverse and complex interactions of faiths and cultures across Late Antiquity, the Middle Ages, and the Renaissance and Reformation eras. PMR 2019 will focus in its plenary theme on questions both of history and historiography – how does faith appear in history? How does faith name history? And can we have faith in history?
While, as is our custom, the call for papers will be open, scholars are encouraged to propose papers and panels on the premodern Mediterranean and European cultures of Judaism, Christianity, and Islam, on their own sense of history and time, on the apocalyptic sensibility, the theology and philosophy of history, on their narrative forms of discourse. In addition, scholars are encouraged to propose papers or panels on the historiography of Late Antiquity, Medieval Studies, and the Early Modern period – can we still tell a compelling story of these periods, even as our understanding grows ever more complex? Is there room for faithful retrieval? Creative fidelity?
Deadline for submissions: June 21, 2019
Notice of acceptance will be made by July 19, 2019
https://www1.villanova.edu/villanova/mission/augustinianinstitute/conferences/pmr.html
Or Call : 610.519.4780 || email: pmr.conference@villanova.edu
Posted: May 6th, 2019 Permalink CFP's, Events
IAI panel: Trouble with Heaven: Why does the dark and dangerous attract us?
Trouble with Heaven:
Why does the dark and the dangerous attract us?
From Milton's Paradise Lost to bad boys and femmes fatales, we are seduced by the dark and dangerous. Why does the devil have all the best tunes? Have we sanitised the good and made it vacuous, through religion as well as philosophy? Could we imagine a world where the good was exciting, dramatic and fun? Or are danger and denial somehow essential to being alive?
Moral philosopher Christopher Hamilton, theologian and Zizek collaborator John Milbank, and author of Post-Human Ethics Patricia MacCormack debate darkness and light.
Posted: April 17th, 2019 Permalink Video
Alison Milbank's Areopagus Lecture on Imaginative Apologetics
From the Areopagus Lectures page at Mars Hill Audio:
Alison Milbank on Imaginative Apologetics
"What I am calling 'imaginative apologetics' renews our mind. It begins when we ourselves stand apart from ourselves and receive our faith freshly, as if gifted to us for the first time, and when we use the difference of our religious culture to provoke the secularized person. So much of our missiology tells us to do the opposite — to give the people the familiar . . . to conform to contemporary modes . . . I'm suggesting the opposite: that we make our faith truly strange, first to ourselves and then to those we hope to attract. If someone lives a buffered existence within the fortress of materialism we have to help them question those limits to experience and the real, so that we may show them Christ in his true depth and beauty and strangeness."
— Alison Milbank
This spring, theologian Alison Milbank presented the fifth Areopagus Lecture. In her talk "Imaginative Apologetics beyond C. S. Lewis," Milbank offered an approach to defending the Christian faith that restores the imagination as a faculty inseparable from reason. By using C. S. Lewis as a conversation partner — along with Owen Barfield, Samuel Taylor Coleridge, G. K. Chesterton, and Novalis — Milbank explored how the imagination is not just an instrumental means to an objective end, but the ecstatic and receptive means by which we participate in what is True and Real.
In his autobiography, Surprised by Joy, C. S. Lewis wrote that the early Romantics "taught me longing – Sehnsucht; made me for good or ill, and before I was six years old, a votary of the Blue Flower." The Blue Flower, a symbol popularized among the early Romantics by the poet Novalis, represented a transforming encounter with beauty that provoked feelings of desire and longing for transcendence. But, as Milbank explains in her talk, Lewis understood his initial encounters with beauty as separable from his later longing for heaven, toward which he redirected his earlier feelings after he converted to Christianity. For Lewis, while his initial encounters with beauty may have awakened him to longing and the absence of something, they did not bring him closer to the knowledge of heavenly realities.
Lewis famously wrote in an essay published in 1939 that "reason is the natural organ of truth; but imagination is the organ of meaning. Imagination, producing new metaphors or revivifying old, is not the cause of truth, but its condition." In other statements and in his poem "Reason," Lewis suggests that not only are reason and imagination distinct from each other, but that they are opposed and that we experience this opposition internally as an irreconcilable tension.
Lewis's understanding of the imagination featured most prominently in what became known as "C. S. Lewis' 'Great War' with Owen Barfield" (explored in depth by Lionel Adey in his book of the same title). Lewis's view of the imagination differed from Barfield's (and earlier Romantics, such as Coleridge and Novalis) in that the imagination was helpful when it came to aesthetic concerns, but unessential as a way of knowing the truth about things. By contrast, as George Tennyson explains in his essay "Owen Barfield: First and Last Inkling," Barfield thought that the "Imagination" was the only means by which we could perceive or comprehend anything at all.
The distinction between these two views on the imagination can have significant consequences for how we view the rest of Creation. For Barfield, and for his predecessor Novalis, the Blue Flower both awakens us to an absence within ourselves and to a presence that resides in the creatures and things around us. As Dr. Milbank explains, "For Novalis, Nature is a magic petrified city which lies as if under a spell and it's the task of the philosopher-poet to bring this frozen entity back to life by means of his imagination." With the two-fold "longing for" and "awareness of" some other presence produced by the Blue Flower, the rational response is to enter into a relationship with the Blue Flower and to receive it as a loving gift, which, for the Christian, is then offered back with gratitude to God.
In her lecture, Alison Milbank challenges "disciples" of C. S. Lewis to consider additional, yet sympathetic voices on the role of the imagination in order to more fully defend the Christian life as a wholly transformative way of thinking and of living that has both human and cosmic ramifications.
You can listen to the entire lecture here, or access it streaming from the MARS HILL AUDIO app.
Posted: April 12th, 2019 Permalink Audio
Signs in the Dust by Nathan Lyons
Signs in the Dust
A Theory of Natural Culture and Cultural Nature
Nathan Lyons
Argues that the meaningful exchange of signs is not unique to humans and is present through all of nature
Counters the common understanding of nature and culture as completely separate
Draws from medieval philosophy, semiotics, biology, and modern evolutionary theory
Purchase: OUP.com | Amazon.co.uk | Amazon.com
Nathan Lyons is a lecturer in philosophy at the University of Notre Dame, Australia. He previously held postdoctoral positions at Durham University and the University of Cambridge.
Posted: April 9th, 2019 Permalink Notable Books
Registration Now Open for the New Trinitarian Ontologies Conference
New Trinitarian Ontologies Conference
www.newtrinitarianontologies.com
Early-bird pricing ends 1st June
Posted: April 4th, 2019 Permalink Events
"A Deeper South" by Pete Candler
IT BEGAN with an ending. We did not realize then how fortunate we were to see Johnny Cash one last time. His career was riding tailwinds then, and he sounded in full voice, but there were portents in the air. His own breath sometimes came up short. I did not know that August 10, 1997, at the Chastain Park Amphitheatre in Atlanta, would be the last time Johnny ever played my hometown. […]
Read the full essay here.
Posted: March 18th, 2019 Permalink Articles
CFA & CFP: 7th International Summer School & Conference – Beyond Secular Faith
Call for Applications and Call for Papers
7th International Summer School and Conference – Beyond Secular Faith
"The Whole in the Fragment: Sacramental versus Contractual Logic"
23– 30 June, 2019 – Granada (Spain)
Institute of Philosophy Edith Stein, Granada
Faculty of Philosophy – The Pontifical University of John Paul II, Krakow
International Center for the Study of the Christian Orient, Granada
With the Collaboration of:
Center of Theology and Philosophy, Nottingham
Editorial Nuevo Inicio, Granada
Institute of Theology Lumen Gentium, Granada
Centre for Thought of John Paul II, Varsovia
Pontificia Università Lateranense, Roma
The Ecclesial University Project, Winnipeg (USA)
Saint Joseph's College, Standish (USA)
International Summer School and Conference
The title of our seventh annual Summer School and International Conference, Beyond Secular Faith is The Whole in the Fragment: Sacramental versus Contractual Logic.
"God is Love". This wager concerning the nature of God – theological in the deepest sense – is generated, not from an idea, but from the experience of the encounter with Jesus Christ, the primordial "sacrament" of the Father. It entails not only a judgment concerning the nature of God himself but a judgment concerning the nature and meaning of reality and of our embodiment. This Love, of which reality is a sign as Jesus is the sign of the Father, is rightly qualified as semper maior, a fact always greater than our ideas and predeterminations. As such, the sign of love always breaks open our contractual logic. This year's summer school will be an attempt to think within the horizon of this semper maior, to pose the question of the human as bound up with the Love that is God himself and the world which is the concrete sign of that Love."
For six years our summer school has facilitated a rich and friendly theological, philosophical and cultural dialogue in freedom, in the unique setting of Granada, a breathtakingly beautiful city that lies at the historic crossroads of modernity and the Christian tradition.
Deadline: 1st April 2019
We invite graduate and PhD students as well as postdoctoral researchers to take part in the International Summer School and Conference
Please send a short CV and a letter of intent to: secretaria@institutoifes.es
If you would like to present a paper, please also send an abstract (400 words) on a topic related to the theme.
Successful candidates will be informed as soon as possible.
Marek Urban: In Search of the Whole. Between Human Thought and Eschatology
John Milbank: The Question of Trinitarian Ontology
Rocco Buttiglione: The Relative Truth of Relativism. A Philosophical/Theological Commentary of Cor. 1:19-20
Rodrigo Guerra López: Poverty and Christianity: Comprehension and Incomprehension of a Social and Religious Experience
ORGANIZATION AND FEES
Seminars will meet Monday through Thursday (4 hours a day). You can either choose to study for four days or you can also participate and attend a 3-day International Congress at the end of the summer course.
A key feature of the IFES Summer School is the out-of-class learning which will be an integral part of each module. All International Summer students and professors will stay in a 4 star hotel with swimming pool, near the heart of the city.
The programme fee includes all tuition costs, your own private room with bathroom, a comprehensive orientation and social activities.
BLOCK 1 (23-28 June) – Summer School – Room & Board: 550€/person*
BLOCK 2 (27-30 June) – Conference – Room & Board: 390€/person*
BLOCK 1 & 2 (23-30 June) – Summer School & Conference – Room & Board: 695€/person*
BLOCK 3 (27-30 June) – Conference – Without Room & Board: 100€/person
* Early payment discount. Payments must be made before 1st May 2019
Academic Board:
Mátyás Szalay (Director), Marcelo López Cambronero, Artur Mrówczynski – Van Allen
Academic Advisory Board:
Rocco Buttiglione, Carmina Chapp, Rocío Daga, Ildefonso Fernández-Figares, Rodrigo Guerra, Balázs Mezei, Jarosław Jagiełło, Michał Łuczewski, Alison Milbank, John Milbank, Timothy Mosteller, Teresa Obolevitch, Kirsten Pinto-Gfroerer, Enrique Rico Pavés, Aaron Riches, Zbigniew Stawrowski, David Widdicombe.
Eva Martínez García
Instituto de Filosofía Edith Stein-Academia Internacional de Filosofía
Paseo de Cartuja, 49. 18011 (Granada) España
secretaria@institutoifes.es
www.institutoifes.es
For a full dossier on the International Summer School, click here [PDF].
Posted: March 5th, 2019 Permalink CFP's
New in Veritas: by Charles Péguy: Notes on Bergson and Descartes
Now out in the Veritas series:
Notes on Bergson and Descartes:
Philosophy, Christianity, and Modernity in Contestation
by Charles Péguy
translated by Bruce K. Ward
with a foreword by John Milbank
Purchase: Wipf & Stock | Amazon.com | Amazon.co.uk
Charles Péguy (1873–1914) was a French religious poet, philosophical essayist, publisher, social activist, Dreyfusard, and Catholic convert. There has recently been a renewed recognition of Péguy in France as a thinker of unique significance, a reconsideration inspired in large part by Gilles Deleuze's Différence et répétition, which ranked him with Nietzsche and Kierkegaard. In the English-speaking world, however, access to Péguy has been hindered by a scarcity of translations of his work. This first complete translation of one of his most important prose works, with accompanying interpretive introduction and notes, will introduce English-speaking readers to a new voice, which speaks in a powerful and original way to a modern West in a condition of cultural and spiritual crisis. The immediate circumstance of the writing of this last prose essay, unfinished at the time of Péguy's early death, was the placing of Henri Bergson's philosophical works on the Catholic Index, and Péguy's undertaking to defend his former teacher from his critics, both Catholic and secular. But the subject of Bergson is also a springboard for the exploration of the perennial themes—philosophical, theological, and literary—most central to Péguy's thought.
"Bruce Ward's excellent translation of Charles Péguy is timely and welcome. For the English reader who has only encountered Péguy's translated poetical texts, this book will shed a brilliant new light on a figure of outstanding significance." — Aaron Riches, Assistant Professor of Theology, Benedictine College, Kansas, author of Ecce Homo: On the Divine Unity of Christ (2016).
"Charles Péguy, a significant thinker in turn-of-the-20th-century France, remains an enigmatic figure in the English-speaking world. Notes on Bergson and Descartes contains Péguy's defense of his former teacher, philosopher Henri Bergson, in an effort to protect the latter from the Catholic Index. Péguy vigorously supported Bergson's insistence on thinking about the most important questions, and the included essays more generally display how Péguy took up in his own way Bergson's efforts to 're-deepen' the heritage of Christianity while exposing the spiritual bleakness of modernity. We are indebted to Ward for translating these important if demanding works, by one of the truly profound men of our time." — David L. Schindler, Gagnon Professor of Fundamental Theology, John Paul II Institute, The Catholic University of America
Foreword by John Milbank ix
Acknowledgements xxxv
Note on Bergson and the Bergsonian Philosophy 26
Conjoined Note on Descartes and the Cartesian Philosophy 56
Appendix: "The Secret of the Man of Forty" — Annette Aronowicz 235
Click here to view Google Books' look inside preview of this book.
Posted: February 28th, 2019 Permalink Book Series, Publications
Methexis Institute's Inaugural Conference – Church & Academy: Deepening Our Dialogue
We here announce the arrival of our sister institution in the United States as well as the inaugural conference entitled "Church & Academy: Deepening our Dialogue":
The Methexis Institute, based in Charlottesville, Virginia.
"Methexis means participation. Our sharing and exchanging with each other and with the natural world is rooted in our sharing in and symbolization of God. This is the basis for any true cultural order, without which, as we see today, society falls apart and the environment is severely damaged. The Methexis Institute is committed to upholding and restoring this order."
– John Milbank
INAUGURAL CONFERENCE
CHURCH & ACADEMY:
DEEPENING OUR DIALOGUE
APRIL 4 & 5, 2019
The Methexis Institute's inaugural conference initiates an effort to deepen the dialogue between Church and academy – seeking clarity and generativity. Leading clergy, laity, and scholars from different backgrounds and areas of expertise will gather to interact (formally and informally) and explore ways to bring more Church into our scholarship and more scholarship into our Church – disclosing wisdom through the Church and beauty in the world.
The Methexis Institute is delighted to collaborate with Mars Hill Audio – hosting Alison Milbank as the presenter for this spring's Areopagus Lecture Series.
John Milbank (The Methexis Institute)
Revd Dr Graham Ward (Oxford University)
Revd Canon Simon Oliver (Durham University)
Alison Milbank (University of Nottingham)
David Bentley Hart (Notre Dame)
Ken Myers (Mars Hill Audio)
Revd Dr Peter Leithart (Theopolis Institute)
Johannes Hoff (University of London)
William Desmond (Villanova University)
Revd Dr Andrew Davison (Cambridge University)
Thomas Pfau (Duke University)
Michael Northcott (University of Edinburgh)
For more information about the conference and for details on how to register, click here.
See the conference schedule here.
Posted: January 29th, 2019 Permalink Conferences, Events
A Saint for East and West: Maximus the Confessor's Contribution to Eastern and Western Christian Theology
Based upon a conference sponsored by the Centre of Theology and Philosophy:
A Saint for East and West:
Maximus the Confessor's Contribution to Eastern and Western Christian Theology
Edited by Daniel Haynes
with an introduction by Andrew Louth, FBA
Purchase: Amazon.com | Amazon.co.uk | Wipf & Stock
In 1054 CE, the Great Schism between Eastern and Western Christianity occurred, and the official break of communion between the two ancient branches of the church continues to this day. There have been numerous church commissions and academic groups created to try and bridge the ecumenical divides between East and West, yet official communion is still just out of reach. The thought of St. Maximus the Confessor, a saint of both churches, provides a unique theological lens through which to map out a path of ecumenical understanding and, hopefully, reconciliation and union. Through an exposition of the intellectual history of Maximus' theological influence, his moral and spiritual theology, and his metaphysical vision of creation, a common Christianity emerges. This book brings together leading scholars and thinkers from both traditions around the theology of St. Maximus to cultivate greater union between Eastern and Western Christianity.
Introduction, Andrew Louth, FSB
Part One: Reception and Influence
Ch. 1: Eriugena's Appropriation of Maximus Confessor's Anthropology, Adrian Guiu
Ch. 2: Saint Maximus the Confessor, the Filioque, and the Papacy, Edward Siecienski
Ch. 3: A Logician for East and West, Christophe Erismann
Part Two: Anthropology, Christology, and Spirituality
Ch. 4: The Imitation of Christ according to Saint Maximus the Confessor, Metropolitan Kallistos (Timothy Ware)
Ch. 5: Freedom and Heteronomy, Adam Cooper
Ch. 6: Maximus the Confesor on the Will, David Bradshaw
Ch. 7: The Action of the Holy Spirit in Christ, according to Saint Maximus the Confessor, Luis Granados Garcia
Part Three: Ontology and Metaphysics
Ch. 8: Remarks on the Metaphysics of Saint Maximus the Confessor, Melchisedec Törönen
Ch. 9: Nature, Passion, and Desire, Rowan Williams
Ch. 10: Christianity and Platonism in East and West, John Milbank
Ch. 11: Theuric Attunement as Eucharistic Gnosiology, Nikolaos Loudovikos
Ch. 12: The Metaphysics of Maximus, Torstein T. Tollefsen
Ch. 13: Maximus the Confessor's View on Participation Reconsidered, Vladimir Cvetković
Ch. 14: Christ and the Contemplation of Nature in Maximus the Confessor's Ambigua to John, Joshua Lollar
"St. Maximus the Confessor is not only one of the most profound Christian theologians of Late Antiquity, but one who uniquely, in his own lifetime and again today, unites both East and West. The essays gathered here together are likewise from eminent Eastern and Western theologians, and show a common spirit in their engagement with the texts, theology, and legacy of their common Father." — John Behr, St. Vladimir's Seminary, New York
"The essays in this collection prove that there is much work yet to be done on Maximus the Confessor, and that his legacy in Eastern and Western Christian thought is both deep and wide. Fresh insights are offered here into an array of classic themes in Maximus's theology, from his cosmology and metaphysics to his theological anthropology and ascetical doctrine. Veteran and younger scholars weigh in on issues that continue to compel modern theological retrieval of this prolific Byzantine thinker. This book is a welcome addition to the continuing renaissance of Maximus studies in recent decades." — Paul M. Blowers, Emmanuel Christian Seminary, Milligan College
Posted: January 21st, 2019 Permalink Events, Publications
Our Common Cosmos: Exploring the Future of Theology, Human Culture and Space Sciences
Our Common Cosmos:
Exploring the Future of Theology, Human Culture and Space Sciences
Edited by Zoë Lehmann Imfeld, Andreas Losch
Purchase: Amazon.co.uk | Amazon.com | T&T Clark
This volume collects an international body of voices, as a timely response to a rapidly advancing field of the natural sciences. The contributors explore how the disciplines of theology, earth and space sciences contribute to the debate on constantly expanding ethical challenges, and the prospect of humanity's future.
The discussions offered in this volume see the 'community' as central to a sustainable and ethical approach to earth and space sciences, examining the role of theology in this communal approach, but also recognizing theology itself as part of a community of humanity disciplines. Examining the necessity for interaction between disciplines, this collection draws on voices from biodiversity studies, geology, aesthetics, literature, astrophysics, and others, to illustrate precisely why a constructive and sustainable dialogue is needed within the current scientific climate.
Foreword – Carl Pilcher, NASA Astrobiology Institute, USA
Introduction, Andreas Losch, University of Bern, Switzerland, Zoë Lehmann Imfeld, Centre for Space and Habitability, Switzerland
Part 1: Approaches
1. Conversations Along the Way: How and Why Science and Theology Need to Interact – Markus Mühling, Protestant University Wuppertal/Bethel, Germany
2. Good Fences Make Good Neighbours': Why the Differences of Science, Religion and Theology Must Not Be Blurred – Dirk Evers, Martin-Luther-University Halle-Wittenberg, Germany
3. Modelling the Relation between Theology and Science – Andreas Losch, University of Bern, Switzerland
4. Who's Afraid of Reductionism's Wolf? The Return of Scientia – Conor Cunningham, University of Nottingham, UK
Part 2: Interactions
5. Sustainability: Interaction Between Science, Ethics and Theology – Robert S. White, University of Cambridge, UK
6. About Continuous Creation, and Some Ethical Principles for Ecology – Fabien Revol, Catholic University of Lyon, France
7. Aesthetics at the Intersection of Science and Theology – Knut-Willy Sæther, Volda University College, Norway
8. Imagination as Co-Creation: Science and Theology Through the Lens of Science-Fiction Literature – Zoe Lehmann Imfeld, Centre for Space and Habitability , Switzerland
9. A Philosophical Outlook on Potential Conflicts Between Planetary Protection, Astrobiology and Commercial Use of Space – Erik Persson, Uppsala University, Sweden
10. The End of Copernican Mediocrity: How Modern Astrophysics Has Reinvigorated the Spiritual Dimension – Howard A. Smith, Harvard-Smithsonian Center for Astrophysics, USA
Afterword: Our Place in the Universe – Tom McLeish, York University, UK
Posted: January 18th, 2019 Permalink Publications
Announcing New Trinitarian Ontologies Conference (Sep 2019)
Faculty of Divinity
Follow and find out more on Twitter and Facebook.
Posted: January 15th, 2019 Permalink Announcements, Events
Welcome to CENTRE of THEOLOGY and PHILOSOPHY
(Show Centre's Description)
'Every doctrine which does not reach the one thing necessary, every separated philosophy, will remain deceived by false appearances. It will be a doctrine, it will not be Philosophy', (Maurice Blondel, 1861-1949)
The Centre of Theology and Philosophy is a research-led institution organised at the interstices of theology and philosophy. It is founded on the conviction that these two disciplines cannot be adequately understood or further developed, save with reference to each other. This is true in historical terms, since we cannot comprehend our Western cultural legacy, unless we acknowledge the interaction of the Hebraic and Hellenic traditions. It is also true conceptually, since reasoning is not fully separable from faith and hope, or conceptual reflection from revelatory disclosure. The reverse also holds, in either case.
The Centre is concerned with:
The historical interaction between theology and philosophy.
The current relation between the two disciplines
Attempts to overcome the analytic/ Continental divide in philosophy
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So, What Ever Happened to Those (Possibly Ex-)Liberal MPPs Accused of Sexual Harassment Years Ago?
January 14, 2018 by Graeme Gordon, posted in Media Criticism, Ontario Politics
Oh, I'm sorry — did you forget how Wynne revealed that at least two Liberal MPPs were accused of sexual harassment, long before #MeToo started trending? Because she totally did. I'll wait a minute while you get back up to speed.
All done? Great.
Isn't it strange how people keep needing to be reminded of Liberals who've behaved in this way towards women? I'll bet you already forgot about Scott Andrews and Massimo Pacetti, two Liberal MPs who Trudeau dealt with summarily. Then there's Darshan Kang and Hunter Tootoo (his technically not harassment, but disgraceful nonetheless), who received a bit more attention before and after they resigned. Then there's the case of Liberal MP Nicola Di lorio joking that Conservative MP Dianne Watts was a stripper in front of other colleagues after hearing her ringtone, which Liberal-friendly online publication iPolitics thought was funny enough to include in its end-of-the-year top ten list of funniest stories in Canadian politics.
Excerpt from the iPolitics article.
Liberal MP Sherry Romanado tried to even the score a bit by leveling accusations of harassment against Conservative James Bezan that one time, but seeing as how he had been open and transparent about what he'd said and his attempts to apologize and make the situation right, it didn't have the desired effect.
The media seem pretty content to let the Liberals deal with these cases internally. No articles about whether the Liberals as a party have a sexual harassment problem, like the endless ones they do positing if conservatives have a racism or extremism problem on even weaker evidence. Not many real follow-ups to determine the nature of the allegations. No questions about how the investigations are proceeding or how they work or what the victims want or would like.
What did Kathleen Wynne know about two Liberal MPPs facing sexual-harrasment allegations, In May? https://t.co/ABcq67UDxz
— Geoff Cooper (@coopge) September 7, 2016
But at least we know the names of the men accused in the case of the five MPs I mentioned. As for the two, and possibly more, that exist for the provincial Liberals? Not even the names of the accused have been given.
Thanks @citynews for saying #ItsNeverOkay. Whether or not it's caught on film, sexual harassment at work is no joke. @Hollaback_TO
— Kathleen Wynne (@Kathleen_Wynne) May 12, 2015
We know that ex-Liberal MPP Kim Craitor (and his son) were accused of sexual harassment. Was he one of the two? Quite possibly, though there isn't a definitive answer as of now.
Did Craitor become an ex-Liberal MPP for this reason? Christina Blizzard seemed to think so. Martin Regg Cohn, as is his wont, praised the Premier for "sacrificing" a riding to show how seriously she takes the issue despite acknowledging in the same column that she only acted after the complainant took her concerns to the media.
Is the other MPP(s) still in caucus? No one can say. All we get is the most wild speculation. Could it have been Bas Balkisoon, the Scarborough MPP who resigned suddenly in 2016? Shrugs all around.
Does the Opposition have their own cases they're dealing with? Is that why they don't try to resurrect this story? Are they satisfied with the process enacted by the Premier? Some things the public are just not meant to know, I suppose.
What we do know is that media in this province do a shoddy job of following these stories that it's hard to tell whether this trail went cold out of negligence or lack of resources or a desire to shield the Premier — and by extension the province and alleged perpetrators — from scandal.
@Kathleen_Wynne WHO are the two Liberal MPPs name the names!! You can't have it both ways Katy! #onpoli
— Michael Proctor (@MichaelGProctor) May 5, 2016
For too long, sexual harassment and violence against women have persisted in our society. Now is the time for change. https://t.co/glis2zTpYJ #MeToo
— Kathleen Wynne (@Kathleen_Wynne) December 3, 2017
Tagged Darshan Kang, Justin Trudeau, Kathleen Wynne, Liberal Party of Canada, Ontario Liberal Party, Sexual Harassment
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Vous pouvez en conclure que les sites infidle qui ne sont pas rpertorier sur cette liste son plus ou moins des arnaques. Les applications rencontres tels que Tinder et badoo fonctionnent, mais..
Nicolas Savinaud (1975-) : joueur de football n Fontenay-le-Comte. Pascal Grenet (1962-) : joueur de basket-ball n Fontenay-le-Comte. Il existe d'autres blasonnements : De sable, tranch d'argent ; une fontaine d'or..
Sortez donc des tnbres et des fausses Lumires dans lesquelles vous enferment les Lucifriens, allez vers l'Univers total, entrez dans la Lumire. A premire vue, les mouvances comme par exemple le New..
to deliver aid. We call for the release of all other hostages. Developing a democratic, stable and prosperous neighbourhood, based on a commitment to core values, including the rule of law, protection of human rights and gender equality, is a strategic priority and fundamental interest for the. Full cessation of the hostilities, strict and comprehensive compliance with the ceasefire and withdrawal of heavy weapons as agreed to in Minsk are of vital importance. We call upon both Armenia and Azerbaijan to fulfil their commitments undertaken in the framework of the Minsk Group, to show readiness to compromise and engage in dialogue, and to refrain from any rhetoric or action that could heighten tension. The EU calls upon the international community, represented by the General Assembly, TO be united in the resolve to place human rights at the centre of its work, including and in particular in the post-2015 agenda which is currently being developed. Mr Secretary-General, we commend the United Nations and your personal unwavering support for Ukraine in defence of the principles and spirit of the UN Charter. This includes the basic principles of the Helsinki Final Act such as sovereign equality and a States right to define and conduct as it wishes its relations with other States, the non-use or threat of force, and the inviolability of frontiers and territorial integrity. The EU and its Member States participated very actively in the discussions over the last year, which resulted in the adoption by consensus of principles for the implementation of the objective of the Convention on Nuclear Safety to prevent accidents and to mitigate radiological consequences. We should do so with the further aim of improving substantially the overall level of implementation of the Vienna Document and other Confidence and Security-Building Measures taking stoke of the experience and lessons learnt during the Ukrainian crisis, in particular regarding the risk reduction mechanism.
Pathway acknowledges sids' unique and particular vulnerabilities, while offering many tools to address them. The EU continues to allocate significant resources engaging with third-party countries with a view to building export control capacities in those nations. Mr Chairman, during the last week we have witnessed a further escalation of violence in some parts of Donetsk and Luhansk Oblasts that is of deep concern to the European Union. We urge the authorities to take all necessary measures to bring to justice those responsible for the human rights violations and abuses committed in September 2009. European Union Statement on the occasion of the iaea Board of Governors Vienna, 15 - 19 September 2014, Agenda Item 9: Application of iaea Safeguards in the Middle East. The European Union also refutes any attempts to endanger journalists in their profession or to place unjustified restrictions on free speech, whether online or offline. Vienne le 19 novembre 2013 ». We appreciate the transparent way in which the Secretariat is providing relevant information. Moreover, we deeply regret that the Russian so called "humanitarian convoys" continue to enter Ukrainian territory without the consent of the Ukrainian authorities and without fundamental international humanitarian principles being observed.
Furthermore, the FSC can play an important role, not only in reviewing the implementation of the osce CAC and csbm commitments, but also in contributing to relevant politico-military activities of the osce field operations in accordance with their respective mandates and in line with the. Against this background, we see merit in further developing the cooperation with our Mediterranean partners in the field of combatting illicit trafficking and destabilising accumulation of salw and conventional ammunition. We will continue to monitor the situation carefully. LUnion europenne appuie pleinement la dclaration des co-prsidents du Groupe de Minsk du 12 mai dernier, loccasion du vingtime anniversaire de laccord de cessez-le-feu entre lArmnie et lAzerbadjan. Moreover, we strongly urge all parties to ensure immediate, safe and unrestricted access to the MH17 crash site. President, The EU and its MemberStates have made considerable strides to address the issue in a comprehensive way. We will never be tired of expressing our appreciation and continuous support for his relentless efforts, as well as those of the opcw staff and of the Joint Mission, in taking forward the important tasks entrusted to them, under very difficult and challenging circumstances. Chairman, we hope these efforts will help address the dire and volatile situation in some parts of Donetsk and Luhansk Oblasts about which we remain alarmed.


I so-o-o want to live in a gypsy wagon!!
Check out this link. It just makes me smile!!
Q- Do you have a recurring dream?
I have a recurring dream that I live in a castle and that I'm royalty. I even can smell the dampness of the castle in the dream.
A Cover for my 52 Q's from a pizza box!!
We have Pizza 73 for supper and I decided not to throw out the box but recycle it into a 3- ringed booklet for my tags. I used Ranger distress inks and torn paper to create a collage and then a big, bold flower and chipboard(that I sanded and inked) for my title. I love how it turned out!
Q.- What are your favorite days of summer filled with?
This summer, because this past winter was so-o-o long, my favorite days are filled with as much sunshine, love, friends and family that I can fit into them!
Giveaway to thank my subscribers!! Christmas in July!! Leave a comment for your chance to win!!
Q- What have you found lately?
Today I was searching all over for an important legal contract and I found it!!
I used office supplies to create my tag(that is made with graph papered card stock) and I also had fun making the mini file folder. The 'words' are peeking through a 'window' from a business envelope and underlined with a yellow highlighter pen and of course I couldn't forget the paper clips and staples!!
On this episode I create a birthday card using household bleach for a unique background.
On this episode I create a Stampin' Up card using embossing and distressing techniques.
It was wriiten on the first wall you see as you enter our home.
...Jesse for the best roasted marshmallows in town. "It's all in the stick", stated the winning roaster. A fun time was had by all on our camping trip. Great food. people, weather and relaxation!!!


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Maxie Williams Net Worth 2018: What is this NFL football player worth?
Maxie Williams was a professional football player who played Offensive lineman as number 78. Williams died on July 7, 2009. Williams was born on June 28, 1940, in Granite Falls, North Carolina. Williams's height was 6 ft 4 in. This page looks closely at Maxie Williams's net worth.
Maxie Williams Career and Earnings/Salary
Williams played college football on the Southeastern Louisiana Lions football team.
In the past, Williams played for the Houston Oilers, and Miami Dolphins.
Some of Williams's most prominent statistics include 83 Games played.
Maxie Williams Net Worth 2018
Football player salaries range dramatically. At the bottom, NFL rookies make between $400,000 and $600,000 annually. At the highest, NFL players can make $50 million or more. The NFL salary cap is approximately $175 million.
Maxie Williams net worth: football salary distribution
So what was NFL football player Maxie Williams's net worth at the time of death? Our estimate for Maxie Williams's net worth at death is:
Looking for other NFL football players? Check out these net worth articles: T. J. Rushing, Earl Cochran, Maxx Williams, Brandon Coleman, Jamie Blatnick, Mason Espinosa, Andy Robustelli, Desmond Clark, Tyrell Sales, Alvin Smith, and Virgil Seay.


text:
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Newspaper Resources: Online Newspaper Resources
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Search local newspapers' online content.
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This innovative full-text newspaper resource allows users to search articles instantly by title, headline, date, author, newspaper section or other fields, eliminating random searching through newspaper archives. InfoTrac Newsstand provides access to more than 1,100 major U.S. regional, national and local newspapers as well as leading titles from around the world. It also includes thousands of images, radio and TV broadcasts and transcripts.
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text:
Stage to screen, Drexel Hill teen is a triple…
Stage to screen, Drexel Hill teen is a triple threat
Anthony Flamminio makes his Walnut Street Theatre debut in "Mary Poppins," onstage until Jan. 4.
Anthony Flamminio stars as Pinocchio (right) with Jamie Byers as Gepetto in the Players Club of Swarthmore show.
By Amy A Winnemore |
PUBLISHED: December 17, 2014 at 10:00 p.m. | UPDATED: August 20, 2021 at 3:53 a.m.
From stage to screen, from puppets to Atlantic City gangsters, Anthony Flamminio hopes to make acting a career.
Flamminio, 13, appears in "Mary Poppins" now until Jan. 4 at the Walnut Street Theatre in Philadelphia. One of 16 children who star in the beloved musical, Flamminio appears in the scenes "Jolly Holiday," "Let's Go Fly a Kite" and "A Spoonful of Sugar."
"About 100 children auditioned for the musical," says Amy Rodgers, communications manager for the Walnut Street Theatre, the oldest theater in the country.
Making his Walnut Street Theatre debut, Flamminio says he's enjoying his time and learning a lot from his fellow actors.
"Auditions were in early September and it was a very intense process. A few weeks later I found out I made it. All the people are very nice," says Flamminio, of Drexel Hill. "I carpool sometimes with Rebecca Robbins who plays Mrs. Banks. She gives me acting tips."
Flamminio was 8-years-old when he was first bitten by the acting bug soon after watching his sister, Francesca, act in her school play.
"My first show was as Young Able in 'Children of Eden' at Bonner-Prendie High School," says Flamminio.
Since then, Flamminio has appeared on stage in "Singin' in the Rain" and "Bunnicula," a children's book series about a vampire bunny that sucks the juice out of vegetables.
In addition to "Mary Poppins," this busy teen is also starring in another show as the lead role in "Pinocchio" at the Players Club of Swarthmore this Saturday, Dec. 13 and Saturday, Dec. 20.
In addition to the stage, Flamminio has also appeared on television, and not just with the "Mary Poppins" cast at the Philadelphia Thanksgiving Day parade. He was a featured extra on HBO's "Boardwalk Empire" as a young "Nucky" Thompson.
"We saw on Facebook that there was a casting call for a young Nucky. I shot one scene and they called me back to be a featured extra. We shot in Long Island, and I did all the swimming for Nucky. The directors were amazing. I was in the first episode of the fifth season. My mom saw me on T.V. and was freaking out," says the outgoing Flamminio.
A triple threat, Flamminio also studies tap dance, ballet and jazz, and studies twice a week at the Center for Performing and Fine Arts in West Chester. The center is a part of Flamminio's cyber school, the Pennsylvania Leadership Charter School.
Flamminio, who also enjoys drawing, painting, sculpting and is a master Lego builder, says he hopes to make acting a career.
"It's very different. On stage I perfect it a lot more. The camera is much easier to be able to take more than one take. My acting teacher tells me that acting for the stage is more exaggerated and bigger. While you should use less facial expression for the camera," he says.
And while he auditions, his mom Tina is his biggest fan.
"I'm extremely proud of both of my kids. Both have their own dreams and goals. Being the mother of a performer can be difficult, especially if they don't get the role they want. But I'm in awe of both of them," says Tina.
And traveling to auditions has an added bonus for Tina and her children.
"We take the Megabus from Philadelphia to New York City and it gives us a lot of time to talk. I'm very lucky to be able to spend this time with my children," says Tina.
Amy A Winnemore


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Le secteur de l'énergie au Soudan du Sud est principalement marqué par la production de pétrole.

Secteur des hydrocarbures

À partir de 1975, la compagnie Chevron recherche du pétrole dans l'actuel territoire sud-soudanais (encore soudanais), et découvre plusieurs gisements, notamment ceux nommés Adar (dans le bassin de Melut) et Unity (dans le bassin de Muglad). La Seconde guerre civile soudanaise commence en 1984. année où trois employés de Chevron sont tués. Face au manque de sécurité, Chevron abandonne les opérations en 1988, avant qu'une production de pétrole n'ait commencé.

Dans les années 1990, le Soudan construit un oléoduc, Greater Nile Oil Pipeline, qui aboutit à port Soudan et permet l'exportation de pétrole depuis ces gisements. Le premier chargement de pétrole est expédié en septembre 1999.

L'indépendance du Soudan du Sud, effective en 2011, divise les ressources pétrolières : ainsi le gisement Unity est dans le territoire du Soudan du Sud, tandis que le gisement Heglig, très proche, est de l'autre côté de la nouvelle frontière. À l'indépendance, le Soudan a constitué sa compagnie pétrolière nationale, Nilepet, qui reprend les actifs de la compagnie nationale Sudapet sur le territoire.

Après l'indépendance, un conflit s'est immédiatement posé avec le Soudan pour l'usage de l'oléoduc. En effet, le GNOP est la seule voie par laquelle le pétrole produit au Soudan du Sud peut être exporté. Le Soudan a donc profité de cette situation pour exiger un prix extrêmement élevé pour le transit du pétrole par son territoire, lui permettant de s'accaparer une grande partie des profits générés par le pétrole sud-soudanais. Le Soudan du sud réplique en coupant temporairement sa production (se privant de 98% de ses recettes budgétaires), et entame des négociations avec le Kenya pour la construction d'un autre oléoduc aboutissant à Lamu.

L'exploitation des gisements est maintenant aux mains des compagnies chinoise CNPC et malaisienne Petronas. L'exploration pétrolière n'a repris que très modestement après l'indépendance. Un petit gisement a été découvert en 2019. Les gisements de pétrole du pays sont de taille limitée, et les plus important ont maintenant passé leur pic de production. En 2019, le Soudan du Sud produit 172 000 barils par jour, celle production est en forte baisse depuis. Le gouvernement anticipe 150 000 b/j en 2023, alors que les gisements situés désormais au sud-soudan produisaient le double avant l'indépendance.

Malgré la baisse de la production sud-soudanaise, le projet d'oléoduc traversant le Kenya est toujours défendu, car il se justifie économique par les découvertures encore inexploitées de pétrole dans dans le comté de Turkana, région kenyane limitrophe du sud-soudan.

Raffinage

Les deux raffineries soudanaises se trouvant à Port-Soudan et Khartoum, le Soudan du sud n'a hérité d'aucune capacité de raffinage et doit donc importer ses carburants. Le pays compte ouvrir une raffinerie en 2023, avec une capacité initiale de 40 000 barils par jour.

Électrification

En 2020, seulement 1% de la population est reliée au réseau électrique.

Notes et références

Économie au Soudan du Sud

redpajama_set_name: RedPajamaWikipedia


text:
How many acres are needed to be considered a farm in Iowa?
Two hundred
When did immigrants begin to come to America
What did the progressives support
What monetary policy did the populists support
What danger did farmers face in the 1880s
Q: How many acres are needed to be considered a farm in Iowa?
How many acres are necessary for land to be considered a farm?
It would likely have to be at least 40 acres in size to be considered a farm. Property smaller than that may be considered an "acreage" or a "small farm," not an actual farm.
How many acres is necessary for land to be considered a 'farm' in Kentucky?
In Kentucky, a farm is 10 or more acres. In Kentucky, a farm is 10 or more acres.
How many acres do you need to be considered a farm in Texas?
How many acres is considered a farm in Ohio?
How many acres of land are needed to be a farm in Indiana?
How much land is needed for a wind farm?
For production = 20 acres For profit = 200 acres
How many acres is necessary for land to be considered a 'farm' in Texas?
There is no minimum number of acres necessary for land to be considered a farm in Texas. The important this is the function and nature of the land.
How many acres of land are considered a farm in Indiana?
There is no specific amount of acreage needed for a piece of land to be considered a farm in Indiana. Farms throughout the state can range from 1 acre to several hundreds of acres or more. It all depends on the crops or livestock that is being raised and the serious nature of the farming itself.
How many acres is necessary for land to be considered a 'farm' in Wyoming?
There is no specific amount of acres necessary for land to be considered a farm in Wyoming. Rather, the land is considered a farm if the land and buildings are used for growing crops and rearing animals. However, the majority of agricultural lands owned by agricultural operations in Wyoming consist of 5,000 or more acres.
What is the minimum number of acres for land to be considered a farm in Rhea County Tennessee?
With the data I have collected I've seen as low as 10 acres.
How many acres is necessaryfor the land to be considered a farm in Massachusetts?
Probably around one acre.
How many acres were on the Green Acres sitcom that Oliver had to farm?
When Oliver originally purchased 'The Haney Place' the farm had 160 acres .
Created By Isabel Wiegand
Created By Xander Weimann
Created By Daphne Dooley
Created By Helen Christiansen