text:
Postcards from the Marriage Wars – Part Three
The last time I examined the issue of same-sex marriage, it was by way of a response to the (predictable) views of a Fairfax journalist. However, it is one thing to hear from commentators on this issue; quite another to listen to those directly embroiled in the matter. Perhaps they have a unique insight that mere pundits lack. Roger Munson, a Uniting Church minister who conducted a wedding ceremony between two men during the ACT's brief interregnum on SSM, is one such individual. Here he is in his own words, explaining his reasons for supporting such a momentous shift:
"Jesus never said anything against people who are homosexual…Jesus always welcomed people, had compassion and never judged people…These people should be allowed to marry because they want to express their love for each other through a public right as anyone else does."
Leave aside the fact that Jesus' personal opinion of homosexual individuals hardly settles the public policy debate regarding the nature of marriage; Mr Munson's views are nevertheless likely to appeal to those of a more liberal persuasion (by the by, it's interesting that one Christian can be feted for holding views that the Left has already embraced, whilst another Christian can be howled down and accused of illegitimately trying to inject religion into a public debate if he so much as breathes a conservative sentiment). I have already talked about the possible pitfalls of trying to ground marriage in the subjective and transient (if intense) emotions that exist between two people, so I won't cover old ground. Suffice it to say, it seems that Mr Munson assumes precisely this: people who wish to marry should be able to "…because they want to express their love for each other." Note the consequential word, "because": marriage should in effect be afforded to those who declare their love for each other, based precisely on this quality. According to Mr Munson (if his stated view is any indication), the only thing required for a marriage to be codified is the presence of such feelings. On its face, this view is compelling, generous, open and seductive. It reflects the mores and norms of a permissive, liberal age, and is likely to be celebrated with increasing enthusiasm. There's just one, small problem: it's wrong. And it's wrong on several counts, not least of which is Mr Munson's analysis and application of Jesus' alleged views. It is upon this particular dimension of Mr Munson's argument that I wish to focus.
Now, Mr Munson is absolutely correct that Jesus never said anything explicitly about homosexuality – or at least it's true that the evangelists never mention Jesus saying anything about it. We simply have no record of Jesus' utterances on the matter. But that's the first problem; suggesting that Jesus never said anything about homosexuality as a way of legitimising SSM is an argument from silence. Arguments from silence, I should point out, are notoriously feeble. Because the gospels – the only records we have of Jesus' putative teachings – are so brief, we simply have no way of knowing whether Jesus did have anything to say about the matter. So basing one's support for homosexual relationships upon the apparent silence of the founder of Christianity is fraught with difficulty. The most we could say is that if Jesus said anything bearing upon homosexuality specifically, the evangelists – for reasons known only to themselves – decided to omit it from their writings. Moreover, I am sure many people can think of other instances of (purported) moral impropriety – behaviour that might well attract near-universal criticism – about which Jesus was absolutely silent. A few examples come to mind; whilst attracting widespread opprobrium today, they are things on which we have no (expressed) opinion from Jesus. Ought we tale his silence on those matters as synonymous with approval? My point is that arguments from silence trade in ignorance – in this case, ignorance about what Jesus actually thought when it came to the question of homosexual acts.
But Mr Munson's citation of Jesus' (apparent) silence regarding homosexuality runs into another difficulty – namely, that it seems to reflect a fairly simplistic view of theological ethics. Let me explain. To ground (at least in part) the legitimacy of an act in Jesus' silence on a particular matter is to give credence to the idea that ethical truths – in this case, prohibitions – are to be found only in explicit commands. But this is false, both in terms of ethics generally, and biblical ethics specifically. Surely Mr Munson knows that, when it comes to a biblically-informed ethical worldview, narrative substructure and underlying perspective are just as important as any explicit endorsement or proscription. This is germane, for once one introduces Scripture's underlying narrative or ethical worldview, things take on a decidedly different complexion (as we shall see). Ironically, Mr Munson's view seems to represent the worst kind of "reverse" proof-texting – the obverse of the sort of superficial ethical reasoning for which fundamentalist Christians are regularly (and often rightly) castigated. But of course, when such thinking is pressed into service to shore up presently accepted norms and mores, people are willing to overlook its demonstrable woolly-headedness.
These are just preliminary remarks, of course. But they point to intrinsic weaknesses in Mr Munson's position. Moreover, and contrary to what Mr Munson seems to think, I believe that it's possible to suggest – at least with some justification – what Jesus might have thought about the vexed question of homosexuality. I cannot argue that this case is "air-tight", for the argument from silence can be a double-edged sword: that Jesus didn't say anything about homosexuality means that we cannot be certain – at least from the biblical evidence before us – that he condemned it outright. Still, by examining what Jesus did say about sexuality generally, as well as clear-headed reflection upon the religious-ethical matrix within which he and his primary interlocutors operated, I think we can reasonably suggest that Jesus held to what would now be seen as a "conservative" position on matters sexual.
To begin, Jesus' comments on sexuality do reveal his views fairly clearly – and, by implication, his views on homosexuality. Take, for example, his debate with a contingent of Pharisees on the question of divorce in Matthew 19. His opponents come to him in order to test his devotion to the Law of Moses (v.3). There are interesting contextual roots to this discussion, pertaining to the differing interpretations of the relevant OT material. Two schools of thought, congregating around the rabbis Hillel and Shammai, debated the meaning and scope of passages such as Deuteronomy 24:1. The former was more liberal in his interpretation of the verse, particularly its references to "displeasing" and "indecent", whilst the latter adopted a more restricted understanding of legitimate grounds for divorce.
Jesus' reply to his interlocutors, however, seems to bypass this internecine debate entirely. Indeed, he seems to point to the central meaning of the marriage covenant. Over and against this kind of rabbinic minutia, Jesus holds fast to the underlying ideal of marriage, as outlined in Genesis 1:27 and 2:24, by stating in vv.4-6 that marriage was always meant to be the lifelong, one-flesh union between a man and a woman. If one were to say that Jesus didn't explicitly rule out other kinds of couplings, it would appear that, implicitly at least, he did. Note verse 4, where Jesus quotes specifically from Gen 1:27 – humanity was created male and female. NT scholar Craig Blomberg, in commenting on this passage, has said that the Genesis text set the paradigm, by which "heterosexual, monogamous marriage" was established "as the most intimate of interpersonal relationships and as the only relationship in which sexual union was appropriate" (emphasis mine). The creational ideal, it would seem, meant the distinction between male and female – or sexual complementarity, if one wants to use contemporary language – as the underlying basis for the one-flesh union. The Genesis texts, which the Matthean Jesus took to be foundational and authoritative, offer us a picture of marriage marked by two, intrinsic features: sexual distinction; and fleshy union (i.e., sexual intercourse). It encompasses these complimentary dimensions as structural elements of its own reality. To say, then, that this is the ideal (as Jesus seems to have done), is to implicitly screen out other sexual combinations and permutations, whether they occur within, or beyond, the constraints of some kind of formalised commitment. This includes SSM; however much Mr Munson might like to believe that Jesus would have no problem with two men or two women marrying each other (assuming that such an event is ontologically possible in the first place), it seems that the data contained in the gospels present a rather different picture.
Mr Munson, and those who have trod this path before, might want to argue that even if Jesus presented marriage in these terms as the divine ideal, his silence on homosexuality specifically might reflect a lack of interest in the subject. But this represents a failure to take into account the context within which Jesus and his opponents operated, and the influence it likely had on the shape and complexion of the debates that took place. Let's take Jesus first. His reliance upon the OT's premier text as a way of cutting through the debate over divorce suggests that, whatever else might be said, he saw the Hebrew Scriptures as authoritative. Indeed, Jesus' reliance upon the Genesis texts to make his case functions as a window through which we may glimpse his embrace of the OT's normativity – particularly as it pertains, in this case, to sexual relations. Take Matt 5:17-20, for example, where Jesus spoke of his relationship to the Hebrew Scriptures, and the implications his coming had for its authority. Certainly, the advent of Christ meant (to some extent) the radical redefinition of the Torah and its place in the life of the people of God. But his words in this passage do not indicate that it was thereby abolished. Quite the contrary, in fact. Jesus declared the ongoing legitimacy of the "Law and the Prophets", even as he fulfilled them. And this would have included everything pertaining to sexuality generally, and homosexuality in particular. Far from abolishing the law, or diluting its force, Jesus actually intensified it.
As noted, there are debates over what place the OT plays in the life of the church today, and how it is to be applied. Furthermore, Christological fulfilment meant, in some case, the rescinding of certain laws (think food laws). But it cannot be said that Jesus dismissed the authority of the OT as a result of his ministry, or implied that its ethical strictures – including those related to sexual relations – were thereby null and void. The Sermon on the Mount clearly illustrates the point; there, in talking about matters such as murder and adultery, Jesus deepened the righteous requirements to which disciples were beholden (Matt 5:21-30). He certainly contrasted his teachings with those found in the OT. However, he did not present a new, liberalised application of Torah, but rather something that went beyond the outward acts proscribed by the Hebrew Scriptures. The point is that on the evidence, it seems unlikely that Jesus would have held anything less than an orthodox understanding of the authority and interpretation of the OT. This has important implications for his views on sexuality. Even though the evangelists did not record anything Jesus might have said about homosexuality, his general attitude towards the OT suggests that he would not have endorsed it.
As a good Jew, Jesus would not have been unusual in this understanding; many, if not most, of his co-religionists and ethnic kin believed the same. This brings me to the other side of the historical-contextual coin: the beliefs and attitudes of Jesus' interlocutors (whether hostile or otherwise) towards sexuality and sexual relationships. Far from being a strange omission, Jesus' apparent silence on the matter of homosexuality is easily comprehensible – perhaps doubly so, when one takes into account his own (likely) attitudes – in light of the social, religious and cultural matrix within which the bulk of his ministry occurred. The main recipients of his mission, it would seem, were fellow Jews. To be sure, Jesus made occasional forays into Gentile territory, and spoke with non-Jews. Moreover, his ministry seemed to provide the guiding resources – and indeed, the theological legitimacy – for later missionary activity within largely Gentile areas. That said, it seems reasonably clear to me that Jesus directed most of his vocational energy towards his fellow Jews – urging them to be the Israel of God they had been called to be, and to turn with penitence towards their true sovereign. From the perspective of the evangelists, first-century Israel had many problems, but acceptance of homosexual practices was not one of them. Similarly, and despite its pluriform character, first-century Judaism was unanimous in its rejection of same-sex acts. If Jesus' ministry took place largely within this context, it is hardly surprising that he should not mention anything on this topic. Arguing that Jesus' silence in this regard is morally significant is like claiming that an archbishop's silence on the question of papal authority amongst a gathering of priests has any bearing on whether the Pope is the acknowledged and infallible head of the Catholic Church. For first-century Jews, the moral propriety of homosexuality was uncontroversial, precisely because of it near-universal rejection. It was simply a given – part of the assumed "plausibility structures" of the Jewish worldview, in other words. As such, if Jesus was silent on the issue, we do not have to wander terribly far to discover why.
Mr Munson's views are neither new nor revolutionary. Rather, they simply reflect the dominant cultural and sexual narrative in today's West. His Christological invocation, besides being simplistic and naïve, is little more than a veneer, masking a position that has been formed on quite different grounds. The "givenness" of sexual differentiation, as reflected in the biblical narrative (and which seems especially clear at key points) has given way to an individualised conception of marital relations – one that is largely based upon the pattern of desires and attractions of the participating individuals (whoever they may be). To be sure, Mr Munson is free to disagree with a biblical theology of marriage and the underlying significance of sexual difference. But one thing he is not free to do (logically speaking, anyway) is to pretend that a view owing much to late-modern Western constructions of sexuality and individual choice is, in fact, deeply and authentically Christian. Apart from anything else, I have tried to show that any such pretensions founder on the rocks of biblical and theological reality.
Posted in Culture, Ethics, Society, Theology, Witness and tagged Argument from Silence, Craig Blomberg, Creation, Genesis, God, Homosexuality, Jesus, Jews, Marriage, Matthew, Plausibility Structures, Roger Munson, Same-Sex Marriage, Sex on January 10, 2015 by scottlbuchanan. Leave a comment
What Does the Bible Say about Homosexuality?
In a previous post, I spoke about a recent VCAT decision, which ruled against a Christian campsite and for a gay organisation. One of the main issues that I detected was the presiding judge's comments that homosexuality is a fundamental part of a person's being. This clearly runs counter to what Christians believe, but I did not give any detailed exposition of scripture to support that position. I mean, is it indeed true that the Bible forbids homosexual practice? I argue that those verses which speak about homosexuality do indeed prohibit it. But even if that is the case, is it possible to conceive of a coherent, integrated biblical perspective on human sexuality – into which any discussion of homosexuality specifically can be placed – rather than quoting de-contextualized bits of scripture to try and quash debate? That is what I aim to do in this post, and offer a theological statement that supports the political hue of the previous entry. Some may baulk at yet another essay that offers an interpretation of the biblical witness regarding homosexuality. However, if I am going to critique a judge's position on the status of homosexuality, then I should be able to provide a theological warrant.
Let me therefore offer some remarks on the biblical witness, and why it is that Christians (at least those who consider the Bible to reliably convey the wisdom of God) take such a consistent stand against homosexuality. It should be said from the outset that homosexuality is not mentioned all that much throughout the Bible. There are some references to homosexual rape in Genesis and Judges, some Levitical laws that speak of male homosexuality, and a number of scattered references to the phenomenon in the New Testament. Now, space does not permit a full exposition of the relevant passages, so I will focus on just one: Romans 1:26-27. This is perhaps the most widely cited passage of Scripture whenever Christians offer a view on homosexuality, precisely because it sets homosexuality within an explicitly theological context. The condemnation of homosexuality that is found in Romans needs to be seen in this wider context, if the church is going to offer anything more than a proof-texted, piece-meal caricature of God's ordering of sexual relationships. It is also important at this point in time, since the church's view of human sexual relationships has been consistently challenged by an increasingly hostile culture.
The Apostle Paul, who penned the letter to the Romans, opens his letter by surveying – with broad brush strokes – the pervasive corruption and sinfulness of the human race. In order to point to the supra-historical nature of this predicament (in other words, the fact that this is a problem that has afflicted all of humanity throughout history), Paul sets his polemic within a creational context, hooking it into the Genesis narrative. By that, I mean Paul deliberately echoes Genesis 1-3, which speaks of God's creation and man's fall when offering up a theological explanation for the present sinfulness of humanity. His reference to God as creator in Rom. 1:19-20 is one such indicator. Similarly, his observation that man, though knowing God, committed the primal sin of idolatry and fell into darkness, is no doubt an allusive echo of the fall of the first man (Gen. 3). It seems that Paul is painting man's present corruption as a kind of recapitulation of the rebellion of the first man. Of course, he will draw the curtain back in Romans 5:12, where he finally states plainly that all who are under sin are, if you like, "children" of Adam. But that is another story.
In any case, Paul begins to outline the pervasively disordered nature of humanity throughout Romans 1:24-32. Having given them up to their own sin, God allows humanity to go its own way. And that way is one of disorder and the frustration of God's creative intent and design. This is where Paul's condemnation of homosexuality finds its proper home. He does not use it as an example of human corruption because it is a particularly pernicious act. He does not use because of special hang-ups about sexuality. Instead, Paul observes homosexuality as an especially obvious manifestation of the disordered nature of humanity. We must always bear in mind that Paul's opening gambit in Romans is hooked into the Genesis narrative. We should also bear in mind that one of the foundational aspects of that foundational narrative is the union between male and female as the proper expression of human sexual relationships (see Gen. 2:23-25); it is this sexual complimentarity that is key. For Paul, then, homosexual practice is a clear reflection of the fallen state of man, since it so blatantly goes against God's created order. That order is outlined in the first few chapters of Genesis, and Paul uses that narrative to offer a structured, theological explanation for the general presence of human sin, and the particular presence of homosexuality.
It is thus that the Genesis narrative forms a crucial interpretive framework for Paul's thought. It is not the case that he is simply castigating the sexual excesses of the Roman emperors. Nor is it the case that he is criticizing only one type of homosexual practice – namely, pederasty (of course, the fact that he also condemns female homosexuality tells against this argument). Rather, it is clear that Paul sets his polemic in a wider, creational context, arguing quite strongly that homosexuality – of all kinds – is to be seen as a clear violation of the divinely-ordained boundaries that have been established in terms of human sexual relationships. If I may refer to my previous post briefly, it ought to be clear why any Christian, provided they consider the Bible a reliable reflection of God's wisdom, would reject the ostensibly normative status our society has seen fit to bestow upon homosexual identity and practice. Indeed, based upon this all-too-brief exposition of a relevant biblical passage, it should be abundantly clear why the Christian Brethren campsite rejected a request from a gay organization to use its facilities.
One final word: this post is not meant to make it even more difficult for those struggling with homosexual feelings and thoughts. We live in a time of sexual confusion, and I can only shake my head in sorrow and dismay when I think of so many people who are caught up in it. With that in mind, it is important to make a distinction between orientation and behaviour. Though both are products or reflections of humanity's fallenness, it is the practice of the latter and the celebration of the former that are sinful. A young man struggling with homosexual thoughts should not see himself as a lone sinner who has been singled out for special condemnation by the Bible. But what is clear is the biblical witness in regards to homosexual practice. This can never be a point of compromise, even as we lay our lives down to love those who struggle in this area.
Posted in Ethics, Theology and tagged Bible, Christian, Christian Witness, Christianity, Homosexuality, Romans on November 18, 2010 by scottlbuchanan. Leave a comment
The Campsite and the Judge: The Challenge to the Church's Stance on Sexual Ethics
I read with dismay a couple of weeks ago the conclusion to which a judge came when he presided over a VCAT case between a Christian camp site and a gay organisation. Several things come to light as a result of this case, for its significance goes far beyond the result itself. These relate to both the remarks of the judge himself, the implications this case may have for the promotion of Christian truth in the public square (not to mention the promotion of any idea in the public square), and the effect such a decision may have on the robustness of our democracy.
For those interested to know, the Christian camp site was ordered to pay $5000 to the gay organisation as a result of what was seen as unfair discrimination. In coming to his conclusions, the presiding judge made a number of revealing comments. He said: "They are not entitled to impose their beliefs on others in a manner that denies them the enjoyment of their right to equality and freedom from discrimination in respect of a fundamental aspect of their being…" (The Age, October 10th, 2010)
This strikes me as inadequate on two counts. First, the judge argued that the camp site attempted to impose its beliefs on the gay organisation. This is, for one thing, flatly false. The camp site did not try to force the members of the gay organisation to renounce and abandon their homosexual identity or behaviour; that would have constituted the imposition of one's views upon another. The camp site did not even attempt to dissuade the gay organisation from following this way of life. It merely rebuffed requests to use its facilities, based upon its rejection of homosexuality as a legitimate lifestyle. This is not the imposition of beliefs; it is the preservation of beliefs in the face of requests that would potentially undermine their integrity. Why this should be seen as a problem, especially when those convictions are exercised in a civil manner in a democratic polity, is somewhat mystifying – and somewhat troubling, as we shall see. But the judgment was not merely wrong; it was also ironic in its hypocritical application. In ruling as he did, the judge was the one guilty of imposition. In ordering the camp site to pay $5000, he essentially forced it to accept the rightness of the gay organisation's position. This is true imposition, enacted according to judicial fiat. That to me is inimical to a functioning democratic culture, and I shall return to this below.
Something else the judge said also warrants comment. He argued that the camp site was guilty of unfair discrimination because it denied one's right to life and enjoyment "in respect of a fundamental aspect of their being…" Now, the judge is undoubtedly convinced that this position – his position – is correct. But this is precisely what is at issue. It was the very rejection of the italicized portion of that quote that led the camp site to reject the gay organisation's request to use its facilities. As Christians who are committed to the truth and reliability of Scripture, the owners of the camp site believe that the judge's views regarding the status of the homosexuality are precisely wrong. They, (and I), do not believe that one's proclaimed homosexuality is a fundamental aspect of their being. Indeed, we would argue that homosexuality is actually a manifestation of humanity's corruption. It is no more fundamental to true humanity than is greed or pride. The idea that because something is felt intensely or deeply by a person – whether it be homosexuality or some other identity – it must therefore be a natural part of their being, is a complete contradiction of Christian ethical principles. Without going into the specifics of the biblical witness, it is clear that Scripture condemns homosexual practice as a sign of humanity's alienation from God. This conviction is diametrically opposed to the judge's position, and only his arbitrary authority (arbitrary in the way it was exercised) was able to break the impasse between two views that differed at a fundamental, structural point. Ordering the camp site operators to pay the money that it did is tantamount to forcing it give tacit approval to a behaviour it believes to be morally wrong.
This leads me to the worrying implications that flow from this decision. According to this latest ruling, it would appear that when there is a fundamental disagreement over a particular issue involving a Christian party, the views of the prevailing culture win out. Given that we live in a society that has increasingly moved towards the normalisation of homosexuality as a viable option for individuals, we can expect faithfulness to, and proclamation of, Christian truth to become harder. We should be concerned as Christians, since our ability to challenge people with the wisdom that we offer and embody may be curtailed as this society moves further and further away from a Christian ethic. Indeed, it may well be the case that the dominant ethic, so inimical to Christianity at many points, will be imposed upon Christian groups and churches. The judge's ruling showed that, and I expect that a precedent may have been set. But we should also be concerned as democratic citizens. A private operator's inability to run his or her business according to his or her convictions because of judicial fiat does not bode well for the trajectory of our democracy. As noted earlier, the camp site did not attempt to impose its views upon the organisation; nor did it bar that organisation from finding an alternative location. Nonetheless, it has been made an example of, raising troubling questions surrounding the status of the church (as an institution) in contemporary society and the future of our democratic structures. Sorting through competing ideas via the rulings of a judge is no way to operate a thriving democracy. Similarly, to rule against a particular group because its ideas do not "fit in" with currently prevailing cultural trends undermines our democratic foundations.
Ultimately, I believe that the judge's decision is not only philosophically flawed, but is also politically dangerous. It may well be that such a decision will only exacerbate the very divisions and inequalities that it seeks to erase. One thing is clear, however: the church must not abandon its commitment to God's wisdom regarding this or any other matter, simply because of the punitive measures that may be taken against us. Of course, we should always – always – speak the truth in love, and not respond with slander or with vengeance. But never let it be said that the church of Melbourne fails to speak up when God's truth is being assailed.
Posted in Culture, Ethics, Politics and tagged Christian, Christian Camp Site, Christianity, Homosexuality, Phillip Island, Phillip Island Adventure Resort, VCAT on November 16, 2010 by scottlbuchanan. Leave a comment


text:
'use strict';

var jade = require('jade');
var path = require('path');

/**
 * Returns the email jade template as html
 * @param  {Token} token
 * @return {String} html
 */
exports.getHtmlEmail = function(token){
  var config = require('./waterlock-local-auth').config;
  var authConfig = require('./waterlock-local-auth').authConfig;
  if(typeof config === 'undefined'){
    throw 'No config file defined, try running [waterlock install config]';
  }

  var resetUrl;
  if (config.pluralizeEndpoints) {
    resetUrl = config.baseUrl + '/auths/reset?token='+token.token;
  }else {
    resetUrl = config.baseUrl + '/auth/reset?token='+token.token;
  }

  var viewVars = authConfig.passwordReset.template.vars;
  viewVars.url = resetUrl;

  var templatePath = path.normalize(__dirname+'../../../'+authConfig.passwordReset.template.file);
  var html = jade.renderFile(templatePath, viewVars);

  return html;
};

/**
 * Callback for mailing operation
 * @param  {Object} error
 * @param  {Object} response
 */
exports.mailCallback = function(error, response){
   if(error){
        console.log(error);
    }else{
        console.log('Message sent: ' + response.message);
    }
};

redpajama_set_name: RedPajamaGithub


Hi, i'm Luke Sam Sowden, and welcome to my blog.
As i've already said, i'm Luke, i'm a visually impaired guy, well technically i'm classed as being severely partially sighted, who lives in the north of England, who likes to ramble about everything and everything all over the internet. I also use a white cane, so if you ever see a picture of me with something strange attached to my wrist, don't worry, it's just my big old white stick, hah!
I would put my blog squarely in the category of lifestyle. From health and Beauty to Food and drink, and from Fashion to things that happen because i'm visually impaired, there's a little bit of everything.
What Makes You Visually Impaired?
I suffer from a hereditary eye condition known as Retinitis Pigmentosa, or RP for short. This means I also suffer from tunnel vision, and night blindness, but if you would like to know exactly how I see, read my How I See post.
I mainly started blogging because of my YouTube Channel. I mean I love creating new videos, but blogging is much easier, and it takes up a lot less of my time. Creating videos is a lot of work, but with my blog I can sit down and write a new post in about 20 minutes. Also, I find writing extremely relaxing, plus if I get a post idea, I can write it on the go with my phone.
Why Did You Start Your Channel?
I started because of Chris Pirillo and Tommy Edison. It looked fun, and if they could do it, why couldn't I? I mainly post favourites, hauls, and tags over there, but I love doing it, and it's loads of fun.
I hope that answers any questions you may have about my blog, but if you have any others, just ask.


The Eastern spiritual traditions have always emphasised the core importance of the Heart in relation to the human soul, consciousness and God.
The seat of the Self, they say, resides within the Heart and from this center the whole world arises and can be witnessed. But to really understand the significance of this statement, in the context of the holofractographic universe theory, we must go beyond just its symbolical meaning. If we look to the medicinal teachings of the east, transmitted to us through the ancient Upanishads, we find that the human body is invariably viewed as an expression of subtle energy or prana (from the Sanskrit root "full"). Central to these schools are the etheric, or in our case, hyperdimensional topology of the body's energy field. This field is often described as a rotating torus with vortexes entering at the crown of the head and the bottom of the spine, spiraling through the spinal column creating seven nexus points, or whorls of focused energy, called chakras (Sanskrit for "wheel" or "turning"). These nexus points are said to be vortices of subtle energies flowing through the body, transferring energy and information between the physical and "divine realm". In the Upanishads the various chakras of the human body are also associated with different geometric symbols, signifying each individual chakra's connection to a specific element.


text:
Manuel Dias (born 13 March 1904, date of death unknown) was a Portuguese athlete who competed in the marathon at the 1936 Summer Olympics. He competed for the Portuguese club S.L. Benfica.

References

1904 births
Year of death missing
Portuguese male marathon runners
Athletes (track and field) at the 1936 Summer Olympics
Olympic athletes of Portugal

redpajama_set_name: RedPajamaWikipedia


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text:
High-risk sex offender in Jamestown
The Jamestown Police Department said Thursday that a high-risk sex offender will be working in community service in Jamestown. Kelly Christopher Tanner, 22, is currently incarcerated in the Stuts-man County Correctional Center in James-town. He h...
Kelly Tanner
The Jamestown Police Department said Thursday that a high-risk sex offender will be working in community service in Jamestown.
Kelly Christopher Tanner, 22, is currently incarcerated in the Stuts-man County Correctional Center in James-town. He has been assigned community service in Jamestown and will be out of the Correctional Center while performing community service at an undetermined location.
The police department said Tanner was convicted of gross sexual imposition on Dec. 2, 2003. He engaged in sexual acts and contact with two girls ages 10 and 13 and two boys ages 6 and 8. He was assigned one year with the Department of Juvenile services.
On Nov. 20, 2007, he was convicted of sexual assault, a Class A misdemeanor, in Dickey County District Court. He had "consensual" intercourse with a 16-year-old girl on a few occasions while he was 21. He received a one-year sentence with 355 days suspended and one year supervised probation.
On Jan. 5, 2009, Tanner pleaded guilty to failure to register as a sex offender, a Class C felony, in Southeast District Court. He was sentenced to five years with all but 30 days suspended. He was also placed on two years probation.
Tanner has been assigned a high-risk assessment by the North Dakota Risk Level Committee, North Dakota Attorney General's Office.
Tanner is not wanted by police at this time. He is currently serving the sentence imposed by the court. The notification is intended for public safety and not to increase fear in the community or to be used to threaten, assault or intimidate Tanner. Attempts to harass, intimidate or threaten Tanner or his family, landlords or employers will be turned over for prosecution.
Printed handouts of Tanner are available at the Jamestown Police Department. He is described as a white male 6 feet 1 inch tall, weighing 145 pounds with blue eyes and brown hair.
Among the conditions for Tanner's probation are that he not loiter near school yards, parks, playgrounds, arcades or other places primarily used or visited by minors; not obtain employment with any agency or business that provides services for the care or custody of minors; not subscribe to any Internet service provider; not possess any children's items; not date or socialize with anyone who has children under the age of 18; and have no contact with any minors other than his own child.

redpajama_set_name: RedPajamaCommonCrawl


text:
Q: Parsing Files (Java) QUESTION REWORDED
How would I parse a file in this format and get each node seperately?
<12-08-1992>
<Name1><Info1><More1><><Moreagain1>
<Name2><Info2><><Morer2><Moreagain2>
....

I want to print all the information that is given except the date

A: This does not seems to be valid xml (because of the <> parts). You will probably need to parse it manually.
Here is a matcher to get all elements inside <> brackets.
public static final String EXAMPLE_TEST = "<12-08-1992>\n" +
                                          "<Name1><Info1><More1><><Moreagain1>\n" +
                                          "<Name2><Info2><><Morer2><Moreagain2>";

public static void main(String[] args) {
  Pattern pattern = Pattern.compile("<[a-zA-Z0-9-]*>");

  Matcher matcher = pattern.matcher(EXAMPLE_TEST);
  while (matcher.find()) {
    System.out.println(matcher.group());

    /* optionnaly  : remove <> characters and filter date
    String output = matcher.group().replaceAll("[<>]","");
    if(!output.isEmpty()) {
      //And don't display dates
      try {
        new SimpleDateFormat("dd-MM-yyyy").parse(output);
      } catch (ParseException e) {
        //Display only if the result is not a date.
        System.out.println(output);
      }
    }
    */
  }
}

Output :
<12-08-1992>
<Name1>
<Info1>
<More1>
<>
<Moreagain1>
<Name2>
<Info2>
<>
<Morer2>
<Moreagain2>

You can then filter elements you don't want and remove <> characters.

redpajama_set_name: RedPajamaStackExchange


text:
package org.basex.core.cmd;

import static org.basex.core.Text.*;

import org.basex.core.*;
import org.basex.core.locks.*;
import org.basex.core.users.*;
import org.basex.data.*;

/**
 * Evaluates the 'flush' command and flushes the database buffers.
 *
 * @author BaseX Team 2005-16, BSD License
 * @author Christian Gruen
 */
public final class Flush extends Command {
  /**
   * Default constructor.
   */
  public Flush() {
    super(Perm.WRITE, true);
  }

  @Override
  protected boolean run() {
    final Data data = context.data();
    if(!options.get(MainOptions.AUTOFLUSH)) data.flush(true);
    return info(DB_FLUSHED_X, data.meta.name, perf);
  }

  @Override
  public void databases(final LockResult lr) {
    lr.write.add(DBLocking.CONTEXT);
  }
}


The energy of the full moon can be intense.
This full moon circle will help you welcome this energy, releasing anything that is holding you back and manifesting for the future.
We will welcome the full moon with a meditation followed by a manifestation and intention setting ceremony. Following the ritual, we will have a 60-minute restorative class led by Laura Di Cecco. If you are open to touch and energy work, I will perform reiki on participants throughout the class.
Tickets available at The Quiet Company.
Please email me for private sessions later in February.
Not ready to take on 2019 just yet? Need some help getting clear on your intentions? Reset your mind and body before the new year with a one on one reiki session and tarot reading with Kait Fowlie.
Book your spot and get a 30 minute reiki session to balance your chakras, a full-tarot reading to put your mind at ease, and an intention-setting exercise to propel your journey forward. You'll leave feeling refreshed and ready to take on the upcoming year feeling clear and in your power.
This full moon circle takes place on the night of January's total lunar eclipse, and will help you welcome this energy, releasing anything that is holding you back.
Investment: $40. Tickets can be purchased here.
The winter invites us to slow down and nourish our body and mind. It's a time of home and hearth, new beginnings and turning in to who we want to be when the snow melts. Spend the winter solstice healing and setting intentions for the season ahead.
This solstice ritual will guide you through a journey of meditation, intention setting, restorative yoga, reiki and sound healing with crystal bowls. Led by Emily Thring, Becca Lemire, and myself.
Ticket on The Quiet Co site.
This Gemini full moon circle will help you welcome this energy, releasing anything that is holding you back and manifesting for the future.
This Taurus full moon circle will help you welcome this energy, releasing anything that is holding you back and manifesting for the future.
Lunar Phases 101 at The Quiet Co.
The planets are popping up in all kinds of wellness trends today – but regardless of the fact that it's trendy, living by the moon is as old as humankind.
Just like farmers and gardeners planted seeds by the new moon and harvest by the full moon, the seeds we plant in our lives are supported in reaching fruition on the same timeline. When we align with moon at every stage in it's cycle, we can work towards, and achieve our goals in a more efficient way. Curious to know how you can harness the power of lunar energy in your life?
- The moon in astrology: What does it mean when the moon is in a sign?
Tickets on The Quiet Co site.
We will welcome the Aries full moon with a meditation followed by a manifestation and intention setting ceremony. Following the ritual, we will have a 60-minute restorative class led by Laura Di Cecco. If you are open to touch and energy work, I will perform reiki on participants throughout the class.
Curious about tarot reading and discovering your intuitive gifts?
Join myself and Niki Boghossian for a chance to learn how to work with tarot using your own inner wisdom and try your hand at reading for others.
Get your tickets on The Quiet Co. website!
We will welcome the full moon with a meditation followed by a manifestation and intention setting ceremony. Following the ritual, we will have a 60-minute restorative class led by Laura Di Cecco of Elevated Asana. If you are open to touch and energy work, I will perform reiki on participants throughout the class.
Ever experimented with tarot or want to learn more about this practice?


text:
BoardGameGeek News
To submit news, a designer diary, outrageous rumors, or other material, contact us at news@boardgamegeek.com.
Designer Diaries: Coming Down with Startup Fever
Posted by Louis Perrochon
Designer Diaries
Louis Perrochon
(perrochon)
Designer of "Startup Fever"
Designer of "Startup Fever".
Patron Badge for 2011 through 2016, 2018 through 2020, 2022
In Fall 2010, two incidents – watching a friend design a board game and coming across Mob Ties on Kickstarter – triggered the sudden urge in me to create a board game of my own. In retrospect, I came down with a mild form of "startup fever", not only starting up a company to publish my game but creating a game about, yes, startup companies.
Before starting on the design itself, I had a few goals in mind:
-----• Create fun player interaction. Players need to laugh out loud.
-----• Use lots of pieces, but have simple rules. Make it usable as a gateway game.
-----• Avoid downtime. No checking e-mail when it's someone else's turn.
-----• Build something I can identify with.
-----• Design a beautiful game.
In this diary, I'll write about the various mechanisms used in the game, some mechanisms no longer used, and how they all support the above goals.
"How many users do you have?" is the number one question for every Web startup, followed quickly by "How much money do you make?" and "How many people work there?" Startup Fever started with that third question by boiling all the different types of potential employees down to two: yellow cubes for engineers (Nerds) and green cubes for salespeople (Suits). Nerds make great products, and their special power gives you more users faster. Suits can sell the product, and their special power is to make more money, which can be used to hire more Nerds and Suits.
Now, if you do good things like hiring Nerds, you'll increase the number of users, not to mention make more money; if you do bad things. users will flee, with you earning less money. That's where the first two questions come into play, and for a while I struggled with how to track the number of users from a few individuals to a billion or so. The answer now seems obvious: a logarithmic-scale user track. The first version of the game used nine fields to increase the user base by a factor of ten, whereas the current one uses only five.
The first playable version of the game board; I've detailed the evolution of the game board elsewhere.
The number at the center of each circle on this game board indicated how much money you earned while your company operated at this level. The user track doubled as the victory track, and at the end of the game, the player with the most users wins.
This design was very nerdy, and nobody understood it. That said, at this point I had all I needed to play the game, mostly with imaginary players. Even today, you can drop all other rules and play the game and it will work, but it's just a complex version of Snakes & Ladders.
Success on pieces and identification. Epic failure on beauty. Failure on everything else...
Making People More Like People
Next came attempts to model employee behavior. New hires are very loyal, but they become a bit less loyal every year unless you give them more money. As their loyalty disappears, the other players will try to snatch them away via poaching.
As a player, you have to balance poaching employees from others, retaining employees (that is, preventing others from poaching from you, and hiring new employees. To stay with the startup theme, loyalty is measured in years, with employees vesting every year. The board contains vesting tracks, and the employees move around on these tracks. The higher the number, the longer they have to vest and the higher their loyalty. The image to the right shows the possible moves on vesting tracks and like the board above has been completely redone.
The cost of a Nerd depends on which field it is on. Similar to Power Grid, you now have resources with constantly changing prices, which are indicated by where a resource is on the board. But unlike in Power Grid, you can buy resources from the other players, and each individual resource constantly changes its price.
I needed managers for the armies of employees, so I added Big Nerds and Big Suits. They are meeples and more powerful versions of Nerds and Suits.
In addition to providing players something with which they can identify, these HR activities also do wonders for reducing downtime. The other players constantly want to poach your employees, and you have to remain engaged to prevent that.
Success on pieces, low downtime, identification. Pass on fun and beauty.
Product Turns and Years
Every player controls one company with several products. Each of these products gets one turn per year. The turn order is flexible, and products that are behind can choose their position first, giving them a little strategic advantage. Having more frequent, but quicker turns keeps all players more engaged.
In each product turn, players roll a d6 to determine how many new users they gain. They add one for every Nerd they employ (two for Big Nerds) and move the user marker. Their new position determines how much money they make, and they get one more for every Suit (two for Big Suits) they employ. They can use the money to hire, retain and poach employees.
At the end of the year, during a showdown, products with lots of Nerds steal users from other products. Being successful here is important, and players need to plan ahead to have a maximum number of Nerds on their products by then.
As I learned how the basic turn mechanisms behaved, I started tuning. To prevent runaway winners, players can cause opponents (typically the guy ahead) to lose users.
I did a lot more playtesting, now with real players. The verdict: The basic mechanisms worked. Poaching increases the decibel level, and players love doing it, so we have a lot of fun. Victims of poaching unfortunately don't have much fun. Imagine Risk where an opponent hires all your defending armies away just before he attacks – but that doesn't last long, and payback time comes quickly.
Success on pieces, low downtime, identification. Fun is getting there, but beauty is not moving.
S*%t Happens
Events in Startup Fever are things that happen independent of turns. I could have a pile of event cards and just turn one over every three minutes or after every turn, but I decided to put some extra burden on players. This also introduces a lot more strategy into the game.
Each player gets a hand of event cards and can play events at any time. This does create some confusion on first play, as most players are used to playing only when it's their turn. Startup Fever is in some ways a real-time board game. Once players realize they can play any time, they start enjoying it.
This is a great destroyer of downtime. You can't check your e-mail during downtime because you need to sabotage the other players. Events are also a major kicker for fun. I have some great video footage, but one of the players refuses to let me publish it...
Finally, events help a lot with beauty. The original version had just text on event cards, but the retail version will have around 80 illustrations just on the event cards. I can't wait for Gary Simpson to finish the art work. Here is the beginning:
The first six event cards of the final product.
Success on fun, pieces, low downtime, identification and beauty.
The above history may make the design process sound easy, but it involves a lot of trial and error. Here are some of the more remarkable bloopers:
For a long time I had two dice, a standard d6 and a die with 1-3 twice. I loved that second die, but it complicated everything, including the rulebook where I had to always clarify which die players would use. I still have that initial die, but it's no longer in the game.
Early on, I introduced benefits, but failed to make them work well. You could buy them, and they slow down poaching – but everybody (or nobody) bought them depending on the price. They made no difference. Eventually they got sacrificed on the altar of simplicity.
Initially, I had a "brilliantly" thought out venture capital mechanism. As you get money from venture capitalists, you give up part of the company. You can invest more, but at the end, you multiply your ownership percentage by your victory points to determine a final score. Players had to constantly do comparisons like 0.7*27 vs. 0.6*31 to figure out who was ahead. Understandably, this didn't add a lot of fun and quickly followed benefits to game mechanism heaven. However, a simpler form of this system was reborn for the Kickstarter-only extension: You start with shares, each worth five victory points. If you sell them, you trade victory points for money. The process is well understood and requires only addition.
My "masterpiece" was the IPO! It was very exciting and added nothing to the game as it was just an even more complicated version of VC funding, which already didn't work. Zap! It's gone, and I have no intention of bringing this back.
I seemed to have an unlimited supply of non-working ideas, but I'll stop now. The lesson is that you throw away a lot more ideas than you keep, particularly if you want to keep the rules simple.
Success on fun, pieces and simple rules, low downtime, identification and (soon) beauty.
To be honest, I've played almost no games other than Startup Fever for six months, and I look forward to playing something else now. Alien Frontiers is waiting, and Mob Ties should be arriving soon. That said, the other day I played a game with lots of downtime and realized that I'd rather play Startup Fever instead. I am very happy with the game mechanisms, and Gary's art is great, too.
Here's a (mostly finished) look at the final art for the game board:
Startup Fever is running as a Kickstarter project through June 13, 2011, so head there for more information or the game page here on BGG for the full rules.
Subscribe Thu May 26, 2011 10:55 pm
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Game Announcements
JP Games Round-up
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Brad Cummings
Dustin Schwartz
Steph Hodge
Andrea Ligabue
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They have completed 8th grade.
They attended faith formation last year, whether in a parish program or in a Catholic school.
They continue in their faith formation during high school.
They participate in weekly Mass.
They have been baptized and have received first Eucharist and the sacrament of Reconciliation.
They desire to grow in faith and seek Confirmation of their own freewill.
They understand that Confirmation demands an ongoing response to be nurtured in life-long spiritual formation.
All incoming freshman who do not attend a Catholic high school must register for the Pre-Confirmation class within the youth ministry program in order to begin preparation for the sacrament in February. The classes are on Sundays from 10:10-11:10 AM in the Youth Room: Nov. 12, Nov. 19, Dec. 3, Dec. 10, Dec. 17, Jan. 7, Jan. 21 and Jan. 28.
Candidates and parents are invited to an orientation session in the late Winter/early Spring.
Candidates attend preparation sessions through June.
The Youth Pilgrimage in Baltimore on Palm Sunday weekend serves as an initial retreat.
Over the summer the candidates work on their group service project.
The remaining preparation sessions resume in late August/early September.
A final retreat is held with the candidates and their sponsors.
Celebration of the Sacrament occurs in October (usually), depending on the date given us by the Bishop's office.
A follow-up session is held with the newly confirmed after Confirmation.
Any questions about the Confirmation process can be emailed to Michele Dougherty.
Any adults who have been baptized and made First Eucharist, but not Confirmation, and wish to complete their initiation into the Catholic faith should contact Fr. Jim Kiesel to discuss the next steps.


There are certain things in life that we need not pray about— moods, for instance. We will never get rid of moodiness by praying, but we will by kicking it out of our lives. Moods nearly always are rooted in some physical circumstance, not in our true inner self. It is a continual struggle not to listen to the moods which arise as a result of our physical condition, but we must never submit to them for a second. We have to pick ourselves up by the back of the neck and shake ourselves; then we will find that we can do what we believed we were unable to do. The problem that most of us are cursed with is simply that we won't. The Christian life is one of spiritual courage and determination lived out in our flesh.


The Bowls Development Alliance in partnership with Bowls England, English Indoor Bowling Association Ltd., English Short Mat Bowling Association, English Bowling Federation and the British Crown Green Association have developed a policy for the sport of Bowls which outlines the four associations commitment to ensuring that the sport provides a safe environment for all young people to play. The policy clearly outlines the processes that need to be gone through if a situation arises where a child may be at risk and provides advice on support that is available to you and who you may need to inform. The policy is not just aimed at those clubs with juniors, it is also there for clubs that work closely with young people or adults with a disability or those young people or adults who are known to be at risk.
Worcestershire Short Mat Bowls Association have appointed Richard Rose as their Safeguarding Officer.
If anyone should have any concerns about the standards of care towards children and other vulnerable people participating in the game of bowls, Richard can be contacted either by email rstanr@yahoo.co.uk or by telephone 01562 638279.


NOTE: The rankings in this catecory, "NON-CIA RANKS", are not derived from the current world fact book. Consequently some are not based on current data. In certain cases current data is not available. For example, the World Health Organization's ranking of the world's health systems was last produced in 2000, and the WHO no longer produces such a ranking table, because of the complexity of the task. Most country rankings in the main categories, Population, Geography, Economy, Transportation| Communications, Military, Government are derived from the current CIA world factbook.
The CIA is a secondary source of data. We have produced ranking tables from other sources, including primary sources, in the Non-CIA section above.
All country rankings that were published by the CIA are included below, marked with " ".
We also produced ranking tables for all the data items for which the CIA did not provide country ranks, by using the data in the CIA World Fact Book, marked with " ".
Additionally, we calculated values and country ranks for derivative data, where such data is not supplied by the CIA, marked with " ". For example, we calculated population density from the CIA-supplied population and land area figures.
This page of rankings of countries is based on figures from the 2019 CIA world factbook and other sources. As a rule the data used to rank the countries is as of February 2019.


text:
Q: error: 'make_reverse_iterator' is not a member of 'std' I'm trying to compile a c++ program which uses std::make_reverse_iterator, but I get the title error. The reference says that the function is indeed supported since c++14, so I added the flag -std=c++14, but still no dice. I've been digging around for a while and can't figure out why this is happening. Any ideas? My compiler version is g++ 4.9.2
Here's a simple program (taken from the above ref), the commands used to compile it, and the program's output.
test.cpp:
#include <iostream>
#include <iterator>
#include <vector>
#include <algorithm>

int main() {
    auto v = std::vector<int>{ 1, 3, 10, 8, 22 };

    std::sort(v.begin(), v.end());
    std::copy(v.begin(), v.end(), std::ostream_iterator<int>(std::cout, ", "));

    std::cout << '\n';

    std::copy(
        std::make_reverse_iterator(v.end()),
        std::make_reverse_iterator(v.begin()),
        std::ostream_iterator<int>(std::cout, ", "));
}

Compiler:
g++ -std=c++14 test.cpp -o test

Output:
test.cpp: In function 'int main()':

test.cpp:15:9: error: 'make_reverse_iterator' is not a member of 'std'
         std::make_reverse_iterator(v.end()),
         ^

test.cpp:16:9: error: 'make_reverse_iterator' is not a member of 'std'
         std::make_reverse_iterator(v.begin()),

A: make_reverse_iterator() was added as a result of LWG 2285 and wasn't added to libsdtc++ until December 2014. It's in 5.1 release, and everything there. 4.9.2 was just too early to have it. So if possible, just upgrade.
If not possible, this is something that you can add yourself by just copying the cppreference implementation:
template< class Iterator >
std::reverse_iterator<Iterator> make_reverse_iterator(Iterator i)
{
    return std::reverse_iterator<Iterator>(i);
}


text:
Germany facing new form of anti-Semitism from refugees & people of 'Arab origin' – Merkel
© Majed Jaber © Reuters
In an interview with Israeli TV, German Chancellor Angela Merkel, much-maligned for her open-door immigration policy, has said Germany is facing a new form of anti-Semitism from refugees and people of Arab origin.
"We now have another phenomenon, as we have refugees or people of Arab origin who bring another form of anti-Semitism into the country," Merkel told the Channel 10 network in a broadcast on Sunday, as cited by Die Welt.
Migration & radical European Muslims stir up antisemitism in Germany – parliament chief
No Jewish nursery, no school, and no synagogue can be left without police protection, the German chancellor said. "This dismays us," she noted, adding that the German government has appointed a commissioner to fight against anti-Semitism.
Two youths, including an Israeli who decided to wear a traditional Jewish skullcap as an experience, were beaten in Berlin by several assailants in an apparent anti-Semitic attack last week. "I am not Jewish, I am an Israeli and I grew up in Israel in an Arab family," Adam Armush, 21, a veterinary student who has lived in Germany for three years, told Deutsche Welle.
"It was an experience for me to wear the skullcap and go out into the street." He said he filmed the attack on him as evidence "for the police and for the German people and the world to see how terrible it is to go through Berlin streets these days as a Jew."
That dramatic video went viral and has had more than 330,000 views on YouTube. Armush filmed one of the assailants whipping him with a belt while calling out "Yahudi" ( "Jew" in Arabic) before being stopped by a passerby. The video later shows Armush with a bruise on his torso.
According to German newspaper Bild, the alleged perpetrator, who surrendered to police, is a Syrian refugee who lived in a center for migrants near Berlin. Angela Merkel condemned the attack, calling it "a terrible incident."
"The fight against such anti-Semitic acts must be won, the reputation of our state is at stake, and we are committed to it with all our strength," she said.
It comes amid multiple reports of anti-Semitism in Berlin and across the country. A Jewish student in Berlin was recently forced to change schools after fierce bullying by classmates who threatened him with a fake gun.
In January, German media reported that Merkel's Christian Democrats (CDU) and its sister party, the CSU, are aiming to adopt measures to deport migrants who express anti-Semitic views in Germany. Earlier this month, the head of Germany's second-largest police union stated that authorities should be allowed to take children away from parents who express anti-Semitic views.
More than a million migrants from predominantly Muslim countries have entered Germany since the refugee crisis erupted in 2015 – fueling strong anti-migrant sentiments and protests against Merkel's open-door policy. Following her iconic slogan "We Can Make It," Merkel has been hailed by refugees as Mutti Merkel (Mother Merkel).
After a number of terrorist attacks involving refugees as well the notorious sexual harassment incidents during the 2015 New Year's Eve celebrations in Cologne and other cities, Merkel has recently adopted something of a U-turn in her migrant policies. In October of last year, Merkel's CDU and its Bavarian CSU sister party agreed to cap Germany's intake of asylum seekers at 200,000 a year.
Germany condemns anti-Semitism & Israeli flag burning at pro-Palestinian rallies in Berlin (VIDEOS)
UK seeks to extend MI5 & police powers and will target those 'vulnerable to radicalization – report
Palestinian teen 'executed' by IDF was unarmed, far from fence – witness & parents
German police deploy water cannon as football fans' celebrations descend into chaos (VIDEO)
Up to 50 killed in Saudi-led air strikes on Yemen wedding – local health officials


text:
@LaGrange - 'The challenge has been met'
Campaign surpasses goal of $50 million
Friends and supporters of the college gathered Thursday night at Del'avant to celebrate the successful conclusion of the "From Promise to Prominence" comprehensive fundraising campaign.
President Dan McAlexander delighted the crowd when he announced that not only did the campaign reach its goal of $50 million, it surpassed it.
Pouncer, the college's mascot, helped McAlexander announce the total with a game of "The Price is Right." The president asked guests to guess a number that would be in the final amount. As each number was revealed, a student holding a balloon of that number joined Pouncer onstage until the final total was revealed – $70,922,967.
McAlexander said the campaign will change the lives of students and their families for generations to come.
"We are extraordinarily grateful to each and every one of you for your support, loyalty, love and extreme generosity," he said. "LaGrange College is great because of you."
Launched in July 2013, the initiative had five goals – funding the construction of the Ida Callaway Hudson Lab Sciences building, renovating Callaway Science Building, expanding the Global Engagement Initiative, broadening endowed scholarships and securing the Servant Scholars program.
Bill Hodges '72, H'14, chairman of the campaign, said he was honored and privileged to lead the effort.
"One of the best parts of this experience has been the opportunity to work with such a great group of people," he said. "Rebecca (Roth Nicks, Vice President for External Relations) and President McAlexander make an amazing duo."
Nicks thanked everyone for their work and contributions.
"This has truly been a transformational initiative," she said. "We are celebrating more than money. Your generosity has impacted the students, faculty and entire college, and is helping shape the next generation of leaders."
During a video presentation, students talked about how they know the college cares for them – from study abroad courses to leadership development, academic support to service opportunities.
"LaGrange College shows it cares by showing me the world," said senior Leigh Anne Hamlin.
Dr. Greg McClanahan, Chair and Professor of Mathematics, took the podium and praised donors for their commitment to students.
"Your efforts have had an enormous impact on our students," he said. "Together, we have made an impact. You walk alongside every student on the Hill."
The lead campaign gift of $8 million was made by Callaway Foundation, Inc., while Jerry HA'14 and Janet Mabry Gipson Caswell '66, H'17 donated $2.5 million, the largest contribution by living alumni.
Steering committee members were Dr. Joy Baker '02; Amos T. Beason HA'14; Janet Mabry Gipson Caswell '66, H'17; Jane Alice Hudson Craig M'84; J. Garnett Giesler Jr.; Shearon Wiggins Glover '72; Scott D. Hawkins '74, H'10; Mitchell T. Key '04; Marie Turner Moshell HA'17 ; William Plybon; Peggy Cobb Schug '70; Edward D. Smith; Ellis Spence '75; and Richard C. Wolfe H'15.
Nicks said she is excited to celebrate the end of this campaign, but the work continues.
"We're so grateful for everyone's generosity, but with the growth of the college, there will always be needs," she said. "We will continue to raise funds to prepare our students to become successful, responsible citizens who aspire to lives of integrity and moral courage."
Cultural Enrichment events
"God's Trombones: Seven Sermons in Verse," 5:30 p.m., Del'avant, $25
'Closer to thee than the vein in your neck," 3D Journeys lecture, 10 a.m., Dickson Assembly Room
"Red Tails" film, 7 p.m., Corn Auditorium in Lewis Library
Study-away presentation: Service and Sustainability in the Philippines, 11:15 a.m., Bailey Room
Lee Johnson reflects on 30 years of teaching, 7 p.m., Beason Recital Hall
Ela Tokarska, violin, faculty recital, 4:30 p.m., Beason Recital Hall
Iceland 2020, 11:15 a.m., Corn Auditorium
Black Student Union talent show, 7 p.m., Beason Recital Hall
Study-away presentation: Costa Rica Immersion, 11:15 a.m., Bailey Room
The Rev. Dr. Van Xavier Shrieves, 11:15 a.m., Dickson Assembly Room
The Black Identity, 7 p.m., Dickson Assembly Room
Grammy-winner David "Swagg R'Celious" Harris, 11:15 a.m., Beason Recital Hall
Azalea Storytelling Festival, Callaway Auditorium (schedule and ticket info)
LaGrange Art Museum opens exhibit featuring work of longtime LaGrange College professor – LaGrange Daily News, Feb. 18, 2019
Professor to bring passion for history to 3D lecture – LaGrange Daily News, Feb. 18, 2019
Azalea Storytelling Festival returns for its 23rd year – LaGrange Daily News, Feb. 20, 2019
Panthers fall short in tourney – LaGrange Daily News, Feb. 20, 2019
American college to explore Churchill's love for Morocco – Morocco World News, Feb. 20, 2019
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LC's season ended with a 91-77 loss to Maryville in the first round of the USA South Tournament on Tuesday. The Panthers (17-9) were led by senior Travis Thompson's 21 points and Lincoln Anderson, who had 15. Thompson and senior Jamison McCray were selected to the USA South All-Conference second team, while senior Jalen McCallum was named to the third team. The three all-conference selections was the most for the Panthers since joining the USA South. Senior Elijah Adedoyin was LC's representative on the All-Sportsmanship Team.
The Panthers (5-3) lost to visiting Berry on Monday night. Sophomore Judd Moore had two hits, including a double, and three RBIs to lead LC.
Upcoming sporting events
Saturday, Feb. 23
Men's and women's tennis at Covenant
Sunday, Feb. 24
Softball at Agnes Scott (doubleheader)
Baseball at N.C. Carolina Wesleyan (doubleheader)
Baseball at N.C. Wesleyan
Wednesday, Feb. 27
Softball at Birmingham-Southern
Campus notes
Martha "Mrs. Doc" Estes HA'13, a former Choral Director and Assistant Professor of Music at the college, celebrated her 90th birthday on Feb. 12. Her son, Morris , had asked friends and former students to "shower" her with birthday cards. He reported that his mother was thrilled with the response as she received scores of greetings on her special day.
Grammy award-winning composer and producer David "Swagg R'Celious" Harris '08 will be on campus at 11:15 a.m. March 1 in Beason Recital Hall in West Side. He will be talking with Composition and Music Technologies students about his career.
The first GRE Practice Test of the semester will be from 1:30 until 5 p.m. Feb. 25 in Corn Auditorium in Lewis Library. To register, please e-mail the Center for Leadership and Career Development at CareerCenter@lagrange.edu
Service Saturday will be from 9 a.m. until noon March 16. The project this semester will be focusing on the beautification of Calumet Park. If interested, register here.
The Rev. Dr. Van Xavier Shrieves, a guest of the Political Science Program for Black History Month, will speak at 11:15 a.m. Thursday. He was the MLK Day speaker for Warren Temple United Methodist Church, and will talk about his experiences with the Environmental Protection Agency, the Defense Department, the United Nations, and being a Baptist preacher in LaGrange.
The Diverse Power Grand Prix will be held on campus this weekend in conjunction with GreenpowerUSA. The races will begin at 6:45 p.m. today (Friday) with a rookie race and will continue Saturday, with races beginning at 8:45 a.m. The events will be held around Callaway Auditorium adjacent to Callaway Stadium and will feature more than 30 middle school and high school teams from around the country – including a team from Long Cane Middle School in LaGrange. Spectator parking will be in lots on both sides of the stadium. Admission is free and there will be food trucks on site. GreenpowerUSA runs engineering challenges for schools based around designing and building a single-seat, electric-powered race car.
Faculty and staff March birthdays
1 – Lee Davis
Maranah Sauter
3 – Molli Newman
8 – Adam Roberts
9 – Lee Buchanan
13 – William Paschal
14 – Laura Faulkner
16 – Stacey Wilson
28 – Jasen Jonus
Jack Slay
30 – Jana Austin
Chris Bellon
Celia Hay
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@LaGrange - Road to Morocco
@LaGrange - 'So tragic, yet so beautiful'
@LaGrange - After the storm
@LaGrange - The magic of storytelling
@LaGrange - Close as the vein in your neck
@LaGrange - A Super experience
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@LaGrange - As lovely as a tree
@LaGrange - Graduate earns Grammy nominations
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@LaGrange - 'More than counting cannons'
@LaGrange - Você fala português?
@LaGrange - Giving back
@LaGrange - Trekking with Dr. Joe
@LaGrange - Celebrating alumni
@LaGrange - 'Crazy' for fun
@LaGrange - Bring it home to the Hill
@LaGrange - Core of civility
@LaGrange - President celebrates college's impact on community
@LaGrange - A place to call home
@LaGrange - 3D Journeys to explore the magic of Morocco


text:
Northstars roll past Carroll County
The Herald-Mail
• PREP ICE HOCKEY
Northstars 13, Carroll County 0
Sammy Caesar had three goals and two assists, Klayton Barr and Drew Glines had two goals and an assist each, and the Washington County Northstars rolled past Carroll County in an MSHL game Monday at the Hagerstown Ice & Sports Complex.
Randy Plaisance had a goal and five assists, Scott Blanchard had a goal and an assist, and Lucas Karlsson, Zane Hill, Tyler Bjerklie and Brady Johnson also scored for the Northstars (5-1). Graydon Joyce had four assists, Jacob Lorenzen had three assists, and Peter Sirface and Jacob Noll had an assist each.
• MEN'S BASKETBALL
Goretti grad Edwards shines
ORANGEBURG, S.C. — St. Maria Goretti graduate Rahsaan Edwards, a sophomore for South Carolina State, scored a career-high 27 points on Sunday in a 60-58 loss to Jacksonville in a Division I game.
Edwards has started all seven games for the Bulldogs (0-7) and leads the team in minutes. He is averaging 8.9 points, 3.4 rebounds and 2.4 assists, and is shooting 32.4% from 3-point range with a team-best 12 treys.


In the month of November 2013, Hanoi Seikenkan Kendo Club had the honor to welcome the arrival of 2 sensei from Japan, NIshio sensei (Kendo 6-dan) and Tabuchi sensei (Kendo 5-dan). During the stay in Vietnam, Nishio sensei and Tabuchi sensei have taught many techniques, both basics and advanced. Needless to say, the November of 2013 was a memorable time for all Club's members.
Sincere thanks to Nishio sensei and Tabuchi sensei for all the teaching and guidance. and once again we wish sensei with good health and happiness!


A stunning 3 bed semi-detached period property in the popular village of Low Bentham, on the western tip of North Yorkshire. With access to the spectacular Yorkshire Dales National Park, Forest of Bowland, Lake District and Morecambe Bay, this well-appointed property is an ideal family or holiday home. Available with no chain, viewing is recommended in order to appreciate the charm and comfort provided.
Situated in a quiet private road, the property has a pleasant garden and patio to the rear, with parking space and solid construction garage. On the ground floor the accommodation comprises, entrance porch, spacious and comfortable living room, modern sun room, dining room, kitchen and cloakroom. On the first floor there are two double bedrooms, a single and contemporary shower room. 2 East View was fully renovated to a high standard in the early 2000s and combines period cottage charm with modern living.
Lancaster and the M6 are 25 minutes by car. The nearby A65 provides road access to Kendal and Skipton. On the edge of the Forest of Bowland, the stunning Yorkshire Dales National Park is close by and the Lake District can be reached in less than an hour. The coast at Morecambe Bay is half an hour by car.
The property is on mains drainage, water, electricity and has gas central heating, with underfloor heating to the sun room. It is fully double glazed, with timber framed units to most windows and UPVC to the sun room.
As the property is located on a private road, some contribution to upkeep may be required.
PORCH Internal porch with front door to East View. Space for coats. Open doorway to living room.
LIVING ROOM 18' 8" x 8' 7" (5.69m x 2.63m) Max. A comfortable, good-sized living room with window to the front aspect and opening to the sun room. Fireplace housing electric fire. Carpet. 2 Radiators. Opening to dining room with built-in cupboard.
SUN ROOM 9' 11" x 8' 7" (3.04m x 2.62m) A charming and modern sun room with patio doors to the garden, windows to both side aspects and a feature roof light. Carpet. Underfloor heating.
DINING ROOM 14' 2" x 8' 0" (4.33m x 2.44m) Another good-sized reception room with 2 windows to the front aspect. Fireplace housing electric fire with feature arched recesses to each side. Built-in cupboard. Carpet. Radiator. Door to stairs. Door to kitchen.
KITCHEN 10' 8" x 6' 6" (3.26m x 2.00m) Modern fitted kitchen with back door and window to the rear aspect. Range of fitted wall and base mounted units. Sink with drainer. Integral appliances include, oven, hob with extractor, dishwasher and fridge freezer. Vinyl flooring. Radiator. Door to cloakroom.
CLOAKROOM WC. Wash hand basin. Storage space with shelving. Vinyl flooring. Radiator.
LANDING Landing with 2 windows to the rear aspect. Loft access. Carpet. Radiator. Access to bedroom 1 and shower room. Opening to corridor with window to rear aspect and doors to bedrooms 2 and 3.
BEDROOM ONE 14' 2" x 10' 11" (4.33m x 3.34m) Good-sized double bedroom with window to the front aspect. Carpet. Radiator.
BEDROOM TWO 9' 9" x 8' 11" (2.99m x 2.74m) Another double bedroom with window to the front aspect. Carpet. Radiator.
SHOWER ROOM 7' 7" x 7' 4" (2.32m x 2.25m) Modern shower room with window to the rear aspect. Shower, WC and wash hand basin. Built-in cupboard. Extractor. Vinyl flooring. Heated towel rail.
BEDROOM THREE 9' 1" x 5' 11" (2.77m x 1.82m) Single bedroom with window to the rear aspect. Carpet. Radiator.


Whether you're just starting out as an ESL/EFL teacher, or whether you've been teaching English for a while, you may find that obtaining a TEFL certificate is either required in order to get a job (as it is in some cases), or it's simply a good way to improve your teaching skills, thereby making your life easier. Here you will find an overview of what is needed for getting TEFL certificate.
You want to teach EFL abroad and want to know what kind of qualifications you should have. Get to know basic specific requirements for TEFL.
Find out more about TEFL certificates programs lenth, learn about what the content of these programs is, find best options for foreign teachers.
Learn about TEFL certificate programs reputations, find the best options of obtaining a certain certificate.
Find more information about TEFL certificate program specializations, define their costs and find best option for foreign teachers.
Learn the best organizations and institutions that provide TEFL Certificate programs as well as job search support and some other benefits.


PAG-501 is a fully-automated slitting & bottling system which is specifically developed to process the "No Good" (NG) type of rows that have any number of defective cells.
The system's operation is similar to the PAG-440 but with an added function of vision inspection where the system automatically fills-up the bottle with only of the good and acceptable cells (strip) while discarding any types of NG-marked or defective cells.
The automatic defect-scrapping process makes this system very cost-effective as it reduces production cost while improving quality control.