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Panel Told: Don't Put More Abortion, Birth Control Funding in ObamaCare
Steven Ertelt Nov 16, 2010 | 6:53PM Washington, DC
Representatives of pro-life groups told the Institute of Medicine today that the agency should not declare abortion or birth control as "preventive" care under the ObamaCare health care law.
They addressed the Institute of Medicine's Committee on Preventive Services for Women, which has been besieged by Planned Parenthood and pro-abortion groups looking to expand their federal funding by getting abortion or birth control declared preventative.
Having that designation could allow the federal government to force insurance companies to cover abortions or birth control under ObamaCare.
The committee allotted time on the meeting agenda for Carolyn Westhoff of the Planned Parenthood abortion business and Judy Waxman of the pro-abortion National Women's Law Center to testify.
But the two pro-life advocates were forced to deliver remarks during the general public comment portion at the end of the meeting.
Jeanne Monahan, director of Family Research Council's Center for Human Dignity, called for excluding the controversial items — saying adding abortion and birth control or contraception as preventative services would violate the conscience rights of Americans who opposed them and oppose paying for them.
"The committee should not recommend the inclusion of abortion as a means of preventing pregnancy. FRC rejects any suggestion that 'abortion is healthcare' or that pregnancy is a disease," Monahan said. "Including abortion, whether medical or surgical, as a mandated, free-of-charge preventive care service would further expand abortion in the health care law and undermine the conscience rights of many in the health care profession."
When it comes to contraception and birth control, Monahan said they, too, should be excluded.
"By their very nature, contraceptive services are elective and not medically necessary. They should not be placed in the same category as other basic types of medical care," she told the committee.
Monahan is also concerned because drugs that have been approved by the FDA to be categorized legally as 'emergency contraceptives' can destroy unborn children, such as the ella drug and, sometimes, the Plan B pill.
"Any mandates on abortion coverage would expand taxpayer funding for abortion, and inclusion of contraceptives would undermine conscience protections that President Obama promised would be maintained," Monahan said.
Deirdre McQuade, spokeswoman for the United States Conference of Catholic Bishops, joined Monahan during the testimony.
"As you study the vital question of preventive services for women under the Patient Protection and Affordable Care Act (PPACA), I urge you to focus on services that will offer authentic care and save lives," she said.
McQuade also urged that sterilization not be included as well.
"To prevent pregnancy is not to prevent a disease—indeed, contraception and sterilization pose their own unique and serious health risks to women and adolescents. In addition, contraceptives and sterilization are morally problematic for many stakeholders, including religiously-affiliated health care providers and insurers," she said.
"Use of prescription contraception actually increases a woman's risk of developing some of the very conditions that the 'preventive services' listed in the Interim Final Rules are designed to prevent, such as stroke, heart attacks and blood clots (especially for women who also smoke), so a policy mandating contraceptive services as 'preventive services' would be in contradiction with itself," she continued.
McQuade added, "At various times women may have serious personal reasons for wanting to avoid or delay a pregnancy. However, these personal reasons do not transform a temporary or permanent condition of infertility into a prerequisite for health, or turn a healthy pregnancy into a disease condition."
The Catholic bishops official also highlighted the potential impact on conscience rights.
"Currently, such employers and insurance issuers [who object to contraception and sterilization] are completely free under federal law to purchase and offer health coverage that excludes these procedures," she explained. "They would lose this freedom of conscience under a mandate for all plans to offer contraception and sterilization coverage."
"Thus the Administration's promise that Americans who like their current coverage will be able to keep it under health care reform would become a hollow pledge," she concluded.
The battles come over the Mikulski amendment, which pro-life advocates warned about when it was added to the legislation.
The amendment allows the federal government to define what constitutes "preventive services" that new private health plans must cover without cost-sharing by consumers as required under the federal health reform law. During the ObamaCare debate, pro-life groups said the Obama administration could determine birth control or abortions were "preventative" and force taxpayers to shell out millions to cover the cost of them.
Planned Parenthood rolled out the campaign with the American Congress of Obstetricians and Gynecologists, a medical group that has become increasingly politicized.
If Planned Parenthood is successful, private insurance plans would be forced, and thereby insured enrollees would be forced, to pay for birth control through their premiums.
The Department of Health and Human Services will announce next August whether abortions or birth control and contraception qualify along with other mandated "preventive services."


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Faith and Culture: A Catholic Preoccupation
Bishop Joseph N. Perry
January 15, 2020 2:10 pm January 15, 2020
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A teenager arguing with her parents, objecting with words like, "Well, everybody's doing it!" — everybody is equated with the popular culture that sways us to conform. And when mom…
Bible 101: A Brief Introduction to Wisdom Literature
Sister Anna Marie McGuan
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The Wisdom literature of the Old Testament is an eclectic collection of proverbs, moral lessons, riddles, warnings, extended meditations, and philosophical inquiry and debate. It also includes hymns and even…
St. Sebastian: A saint for athletes
Thomas J. Craughwell
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The first Christians saw a connection between the courage and endurance of the martyrs and the courage and endurance of athletes. In his second letter to St. Timothy, St. Paul,…
Why do we use incense in worship?
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Our altar boys practically fight for the honor of being the thurifer. That's the name for the server who carries the thurible — the censer — in the procession at…
What Is Conscience?
Father Joseph Parisi
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In its fundamental role of judging good or evil — the rightness or wrongness of a person's choices — conscience is perhaps one of the most misunderstood of all the…
Derek Abrajano
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Many Catholics hear that priests are required to recite the Liturgy of the Hours, or the Divine Office, and assume it is a "private" prayer said only by priests and…
Mixing Water and Wine At Mass
Msgr. Charles E. Pope
December 11, 2019 9:45 am December 11, 2019
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Ever wonder why a drop of water is added to the wine while preparing the gifts at Mass? The practice of mixing water and wine was common in the ancient…
How are Priests Trained?
Father Andrew Clyne
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Seeing the priest in the pulpit or at the altar on a Sunday, it is only natural and understandable for people to have in their minds, from time to time,…
How Soon Should Your Child Be Baptized?
Msgr. William J. King
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As infant mortality has become less of a concern with modern health care in many parts of the world, the rush to baptize infants in the first weeks of life…
What Is Justification?
Father Brian Mullady
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"God created us without us: but he did not will to save us without us," according to St. Augustine (see Catechism of the Catholic Church, no. 1847). This quotation from…
What Can We Learn from Benedict of Nursia and Thérèse of Lisieux?
November 1, 2018 10:12 am November 1, 2018
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In "Mere Christianity," C.S. Lewis observed, "How monotonously alike all the great tyrants and conquerors have been: how gloriously different are the saints." G.K. Chesterton, who wrote little biographies of…
In "Mere Christianity," C.S. Lewis observed, "How monotonously alike all the great tyrants and conquerors have been: how gloriously different are the saints."
G.K. Chesterton, who wrote little biographies of both St. Thomas Aquinas and St. Francis, delighted in the uniqueness of the two men. Thomas was the greatest philosopher of his time while Francis was a wandering fool. Thomas a great bull of a man with an intellect to match; Francis a scraggy simpleton.
St Thérèse of Lisieux (1873-1897) also admired the individuality of the saints. She wrote: "How different are the variety of ways through which the Lord leads souls! Souls are more different than faces."
The saints are unique because they are ordinary people who have allowed an extraordinary power to bring them to their full potential. The saint is a human being fully alive — a person who shows God's glory in the ordinary, his grace shining in their face.
While the saints are unique, they also complement one another. They fit together as members of a family do — each one unique, but each one also, in their own way, showing the family resemblance.
A saint is a unique image of Christ, so each saint reveals Christ as a brother resembles a brother, a sister or a father. They show their kinship in appearance, manner, gifts, interests and personality because they are of one blood.
Like family members, the saints are dependent on one another. Here a great philosopher, there a humble poet. Here a warrior and martyr, there a simple servant of the poor. The poet Dante sees that in heaven each saint is perfectly happy because each one is exactly in the place where he should be in relationship not only to God, but to one another.
Meditating on the saints, Thérèse says: "All the Saints will be indebted to each other … who knows the joy we shall experience in beholding the glory of the great saints, and knowing that by a secret disposition of Providence we have contributed there unto … and do you not think that on their side the great saints, seeing what they owe to quite little souls, will love them with an incomparable love? Delightful and surprising will be the friendships found there — I am sure of it.
"The favored companion of an Apostle or a great Doctor of the Church will perhaps be a young shepherd lad; and a simple little child may be the intimate friend of a patriarch."
In a speech approving the miracles of St Thérèse, Pope Pius XI echoed the same thought, saying: "God created such giants of zeal and holiness as Ignatius Loyola and Francis Xavier. Behind these, on the far horizon, we catch a glimpse of Peter and Paul, of Athanasius, Chrysostom and Ambrose. But behold! The same heavenly Artist has secretly fashioned, with a love well nigh infinite, this maiden so modest, so humble — this child."
An Army and a Family
The saints form a kind of army of God — with each soldier in their proper rank and fulfilling their proper duty according to their gifts and calling. However, if the saints form an army, they also form a family, and if a family, then we would expect to see mothers and fathers, brothers and sisters, aged and youth, wisdom and innocence together.
Benedict of Nursia (c. 480-543) and Thérèse are saintly symbols of this balance and dance between young and old. They stand together as wise old man and innocent young girl — grandfather and granddaughter in the economy of the Spirit. As such, they introduce us to the wisdom of age and the wisdom of innocence.
Through them we learn from the experience that age brings yet we keep the youthful zeal and joy of childhood.
By loving Benedict and Thérèse we appreciate again our own grandparents and children and glimpse in them the potential glories of God.
By connecting with Thérèse the Child and Benedict the Father we also make connections to our own infancy and ancestry. Connecting with Thérèse and Benedict can bring to the light dark corners of a disturbed childhood and family history.
In praying with them a transaction is agreed. They open the unlocked doors to the wisdom of age and the wisdom of innocence.
Symbols of Sanctity
Symbols strengthen the spiritual life. A symbol connects with deep meanings at the level of life below the language of everyday commerce. Water within baptism is not only cleansing and refreshing physically, but it signals and effects spiritual refreshment and cleansing.
So it is with the saints. Each one, in their own way, points to something greater than themselves. St. George or St. Ignatius Loyola, for example, stand as saintly warriors of the Spirit — knights of the Lord. St. John Vianney or Padre Pio represent supernaturally saintly pastors and confessors. St. Jerome, St. Francis de Sales and St. Thomas Aquinas represent the writers, scholars and intellectuals of the world, and therefore the importance of the intellect.
Each saint as a symbol, therefore, transcends their own personality to become a cosmic and universal figure.
Benedict and Thérèse, therefore, become not just an old man and a young girl, but icons of age and innocence. Benedict is usually shown in his black monastic robes. With his cowl over his head, he holds his pastoral staff in one hand and an open book in the other.
The book is Benedict's famous rule — but the book is also a symbol of all learning and universal wisdom.
A raven stands at Benedict's feet like a magus' familiar. According to the legends, the black birds fed Benedict in the wilderness as they did Elijah. According to another famous legend, a group of renegade monks tried to poison Benedict with tainted bread and wine as they refused to have him as their leader. Benedict prayed over the poisoned food, discerned the danger and broke the cup with the wine and commanded a raven to carry away the bread.
Together the symbols point to a figure more universal than the historical Benedict alone.
Benedict stands as the silent mystic. With his long white beard, his staff, book and bird, Benedict is the prophet, the seer and the wise old man. Abbot Benedict assumes an almost mythic dimension in the Christian imagination.
He is the archetypal mentor and father figure. He is Abraham and Elijah, Merlin and Gandalf.
Thérèse's image also transcends her own personality. In iconography she is portrayed in her Carmelite robes, arms clasping a crucifix and an armful of roses. The roses are an emblem of her beauty and innocence.
As at an old-fashioned Corpus Christi celebration, she is the universal flower girl, strewing roses on the way.
She might be a princess from a fairy tale, Snow White or Rose Red — offering her home and herself to save the suffering bear.
The roses are also an ancient link with the Virgin Mary. Thérèse's innocence echoes hers.
Roses are always a paradoxical sign. Their thorns are a reminder that their fresh beauty has a sharp price.
As the Virgin of Nazareth suffers with her Son, so the virgin of Lisieux holds the crucifix like a red badge of courage for it links her own suffering to the universal suffering of the Cross.
Like Benedict, Thérèse is an archetype. He is the father; she is the child.
In the martyrology he is an ancient Polycarp facing the flames, she an innocent Lucy embracing the sword.
In the myth, Benedict is the wise old man, Thérèse the innocent victim. In the fairy story he is the prophet; she is the princess.
He incarnates the wisdom of experience, she the wisdom of innocence.
If Benedict is the wise old mentor, Thérèse stands for the mythic child and the possibility of innocence within each person. She is Eve and Esther, Daphne, Joan of Arc and Lucy out of Narnia.
Complementary Gifts
Like Thomas Aquinas and Francis, Benedict and Thérèse are radically different personalities; also like Thomas and Francis, they complement each other in surprising and profound ways.
Augustine wrote about the Scriptures that "the New Testament is hidden in the Old and the Old made manifest in the New." So it is with the writings of Thérèse and Benedict; the remarkable insights of Thérèse are hidden within Benedict's simple monastic rule, and the universal wisdom of Benedict is made fully manifest in the writings of Thérèse.
In the two of them Thérèse's picture of the saints in heaven comes true, for in Thérèse and Benedict "a simple little child becomes the intimate friend of a patriarch."
We learn from these two not only the complementarity of youth and age, not only to value our wise elders and to treasure our children, but we are also reminded of the need to tolerate and love one another.
Each saint in heaven is a unique work of God's craftsmanship, but it is also true that each saint here below is a unique work of God's craftsmanship — even if that work is still in progress.
It is the destiny of each soul to be perfected in Christ. It is the final destination of each of the baptized to become a unique and eternally precious icon of the Lord. If that is my destiny, then part of my growth is to become ever more aware of that same potential in others.
I can only reach the potential God has for me as I slowly come to realize and appreciate that every one of my family members in Christ is called to be a saint and therefore to show forth the glory of God as human beings who are fully alive.
Father Dwight Longenecker writes from Our Lady of the Rosary Church in Greenville, South Carolina. He is a popular blogger, conference speaker and retreat leader. He can be found at the website dwightlongenecker.com.
How did St. Teresa of Ávila describe the human soul?
St. Teresa of Ávila
October 30, 2018 1:29 pm October 30, 2018
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While I was begging Our Lord today to speak for me, since I knew not what to say nor how to commence this work which obedience has laid upon me,…
While I was begging Our Lord today to speak for me, since I knew not what to say nor how to commence this work which obedience has laid upon me, an idea occurred to me which I will explain, and which will serve as a foundation for what I am about to write.
I thought of the soul as resembling a castle, formed of a single diamond or a very transparent crystal, and containing many rooms, just as in heaven there are many mansions. If we reflect, sisters, we shall see that the soul of the just man is but a paradise, in which, God tells us, He takes His delight. What, do you imagine, must that dwelling be in which a King so mighty, so wise, and so pure, containing in himself all good, can delight to rest? Nothing can be compared to the great beauty and capabilities of a soul; however keen our intellects may be, they are as unable to comprehend them as to comprehend God, for, as He has told us, He created us in His own image and likeness.
As this is so, we need not tire ourselves by trying to realize all the beauty of this castle, although, being His creature, there is all the difference between the soul and God that there is between the creature and the Creator; the fact that it is made in God's image teaches us how great are its dignity and loveliness. It is no small misfortune and disgrace that, through our own fault, we neither understand our nature nor our origin. Would it not be gross ignorance, my daughters, if, when a man was questioned about his name, or country, or parents, he could not answer? Stupid as this would be, it is unspeakably more foolish to care to learn nothing of our nature except that we possess bodies, and only to realize vaguely that we have souls, because people say so and it is a doctrine of faith. Rarely do we reflect upon what gifts our souls may possess, who dwells within them, or how extremely precious they are. Therefore we do little to preserve their beauty; all our care is concentrated on our bodies, which are but the coarse setting of the diamond, or the outer walls of the castle.
Let us imagine, as I said, that there are many rooms in this castle, of which some are above, some below, others at the side; in the center, in the very midst of them all, is the principal chamber in which God and the soul hold their most secret intercourse.
Think over this comparison very carefully; God grant it may enlighten you about the different kinds of graces He is pleased to bestow upon the soul. No one can know all about them, much less a person so ignorant as I am. The knowledge that such things are possible will console you greatly should Our Lord ever grant you any of these favors; people themselves deprived of them can then at least praise Him for His great goodness in bestowing them on others. The thought of heaven and the happiness of the saints does us no harm, but cheers and urges us to win this joy for ourselves, nor will it injure us to know that during this exile God can communicate himself to us loathsome worms; it will rather make us love Him for such immense goodness and infinite mercy. I feel sure that vexation at thinking that during our life on earth God can bestow these graces on the souls of others shows a want of humility and charity for one's neighbour, for why should we not feel glad at a brother's receiving divine favours which do not deprive us of our own share?
St. Teresa of Ávila (1515-1582) was a great reformer of the Carmelite order in Spain during the 16th century and a beloved mystical writer. Her most famous work is "The Interior Castle," excerpted here, which she wrote in 1577 as a guide to the spiritual life. She was canonized a saint in 1622 and proclaimed the first female Doctor of the Church in 1970. Her feast day is Oct. 15.
St. Gerard Majella: A Saint for Pregnant Women
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As a child, Gerard Majella (d. 1755) was so good and prayed so intensely that his mother told the neighbors that her boy "was born for heaven." He took up…
As a child, Gerard Majella (d. 1755) was so good and prayed so intensely that his mother told the neighbors that her boy "was born for heaven." He took up the trade of a tailor, but Gerard longed to enter religious life. So at age 26, he closed his shop and joined the Redemptorists, a new order of priests and brothers. In a short time, the Redemptorists came to look upon Gerard as their prize recruit. He never broke any rules, apparently he never committed any sins, yet he was personable and popular with everyone who met him, whether they were fishermen or members of the Italian nobility.
Soon there were reports of Gerard working miracles. No fewer than 20 individuals made known to St. Alphonsus Liguori, the founder of the Redemptorists, that Gerard had revealed to them sins they had been unwilling to mention in confession. A poor family said that through Gerard's prayers, their meager supply of wheat was miraculously replenished for months on end. A mother and father swore that after their son had fallen off the edge of a cliff, Gerard had brought the child back to life.
One day Brother Gerard was leaving the home of his close friends, the Pirofalo family, when one of the daughters ran after him — he had dropped his handkerchief. "Keep it," Gerard told her. "Someday you'll find it useful." Within a few years, Gerard had died and this same young woman had married and became pregnant. When it was time for the baby to be born, the labor went badly; the midwives were certain they would lose both the mother and the child. In her fear and agony, the woman remembered what Gerard had said; she asked for the handkerchief. Pressing it against her belly, she prayed to Brother Gerard to help her. Immediately the woman's labor pains diminished and she delivered a strong, healthy child.
As the Redemptorists spread across Europe and then to the Americas, they told the story of the young mother who had been saved by the intercession of St. Gerard. Ever since, countless expectant mothers and women who are having trouble becoming pregnant have turned to St. Gerard for help.
In addition to being the patron saint of pregnant women, St. Gerard is also the patron of lay brothers, people falsely accused and the pro-life movement. His feast day is Oct. 16.
Vatican II: Then and Now
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As the Second Vatican Council got underway, it was commonly supposed that the assembled bishops — 2,400 of them filed into St. Peter's Basilica for the opening session on Oct….
As the Second Vatican Council got underway, it was commonly supposed that the assembled bishops — 2,400 of them filed into St. Peter's Basilica for the opening session on Oct. 11, 1962 — would meet for a few weeks, ratify some documents written for them in advance, and then go home.
Nothing much would change. The council would be declared a success. That would be that.
When Vatican II came to a close on Dec. 7, 1965, after four momentous sessions, everyone realized that something historic had occurred. Today, 50 years later, the 21st ecumenical council in the history of the Church is widely considered the most important Catholic event in centuries — arguably, the most important since the Council of Trent more than 400 years earlier.
Understanding the Council
The most readily visible answer can be found in the 103,000 Latin words of its 16 documents. Among the topics covered are, to mention only a few, the nature of the Church, understanding the Bible, renewing the liturgy, and the role of the Catholic Church in the modern world. Taken together, the documents of Vatican II offer a sweeping agenda for updating Catholicism (aggiornamento) by means of a return to the sources of Christian faith and practice (ressourcement).
Early in the game, another view emerged as a competitor to the emphasis on the council's actual decisions. It argued that what really mattered wasn't what the council said, but the conciliar process itself. This view came to be called "the spirit of Vatican II." Marking a sharp break with the past, it sought to open the door to ongoing, open-ended change.
That viewpoint was roundly rejected by Pope Benedict XVI. As a young theologian, Father Joseph Ratzinger had an important role at the council. In December 2005, addressing the Roman Curia, Pope Benedict pointed to two different ways of interpreting Vatican II. One he called "a hermeneutic of discontinuity and rupture," which he accused of causing "confusion" in the years since the council; the other was a "hermeneutic of reform" rooted in tradition and committed to "renewal in the continuity of the one subject-Church."
This second approach is the correct way of understanding Vatican II, Pope Benedict said. (Pope Francis, the first pope since Vatican II not to have been a council participant, has said he agrees.)
The Major Issues
What, then, was the council all about? In a famous speech opening the council, Pope St. John XXIII, the man who convoked it, said its primary purpose was "that the sacred deposit of Christian doctrine be guarded and taught more effectively." Speaking at its closing session, Pope Paul VI, Pope John's successor, said, "His great purpose has now been achieved."
Along the way, nevertheless, Vatican II did a great deal else besides. Many volumes have been written spelling out — and sometimes arguing over — what that was. What follows here are highlights to just a few major issues.
It is sometimes said the great central theme of the Second Vatican Council was the Church itself. Indeed, Vatican II's doctrinal centerpiece, the Dogmatic Constitution on the Church (Lumen Gentium is its Latin name), discusses the nature and structure of the Church at length and makes important theological and pastoral points.
The constitution considers the Church in its aspect as a communio, or communion — a community of faith whose members, hierarchically structured and uniquely joined to one another by the action of the Holy Spirit, work together on behalf of the glory of God, the spreading of the Gospel and the salvation of souls.
In speaking of the Church, Vatican II revives the ancient principle of collegiality. This is the doctrine that today's bishops, like Jesus' Twelve Apostles, whose successors they are, make up a "college" whose members share in the task of teaching and governing the universal Church in union with the pope. During the council, Pope Paul acted to implement this insight by establishing a new collegial body — the world Synod of Bishops — to advise the Bishop of Rome.
Vatican II also set a new task for itself as an ecumenical council in undertaking to produce another document — the Pastoral Constitution on the Church in the Modern World (Gaudium et Spes — Joy and Hope). This pastoral constitution, at more than 23,000 words the council's longest document, takes up a broad range of contemporary issues extending from marriage and family life to economic development, modern warfare and nuclear weapons. This marked the first time an ecumenical council had sought to address the secular world of its time regarding a host of social, political and economic problems it faced.
Perhaps because this had never been done before — as well as because of some of its analyses and judgments — Gaudium et Spes was controversial from the start and the final verdict on it was mixed. The consensus view was that it was a good first try. In a newspaper report at the time, later published in a book called "Theological Highlights of Vatican II," Father Ratzinger wrote the following concerning the pastoral constitution: "What was important … was that it recognized these problems and moved toward solving them. We must go on from there."
Vatican II also broke new ground in its discussion of the laity and their place in the Church. This was the first time an ecumenical council had devoted so much attention specifically to laypeople, with the laity receiving their own chapter in the Dogmatic Constitution on the Church in addition to being the subject of an entire document — the Decree on the Apostolate of the Laity (Apostolicam Actuositatem).
In view of developments since Vatican II emphasizing ministries performed by laypeople in their parishes and other structures of the Church, it's noteworthy that the council gives pride of place to the laity's apostolate in and to the secular world.
Declaring that the call to apostolate comes to laypeople directly through their reception of the Sacraments of Baptism and Confirmation, the Dogmatic Constitution on the Church says this: "The lay apostolate … is a participation in the salvific mission of the Church…. The laity are called in a special way to make the Church present and operative in those places and circumstances where only through them can it become the salt of the earth" (No. 33).
Possibly the most important thing Vatican II said about the laity, however, was to affirm that they, just as much as priests and religious, are called to holiness. The Church had always recognized this fundamental fact, but for a long time, as a practical matter, it was common to propose a legalistic, minimal version of spirituality to laywomen and men. Its principal elements: go to Mass on Sunday; obey the laws of the Church; try to avoid serious sins; be sure to confess sins if you nevertheless fall.
These are all obviously good and necessary things to do. But the council also offered lay members of the Church a loftier vision.
There is "a common dignity as members from their regeneration in Christ, having the same filial grace and the same vocation to perfection; possessing in common one salvation, one hope and one undivided charity" (No. 32). And again, "Thus it is evident to everyone, that all the faithful of Christ of whatever rank or status, are called to the fullness of the Christian life and to the perfection of charity; by this holiness as such a more human manner of living is promoted in this earthly society" (No. 40).
What the council says about the liturgy and about sacred Scripture can best be understood against this background.
For example, the Constitution on the Liturgy, declaring public worship to be the "summit" toward which all the Church's activity is directed and the "fount" from which all its power comes, instructs pastors to make sure the faithful participate in the liturgy "fully aware of what they are doing, actively engaged in the rite, and enriched by it" (see Sacrosanctum Concilium, Nos. 5-13).
And the Dogmatic Constitution on Divine Revelation, recalling St. Jerome's saying that "ignorance of the Scriptures is ignorance of Christ," urges greater efforts to make study and use of the Bible an integral part of the prayer and worship of lay Catholics (see Dei Verbum, No. 25).
In his firsthand account of Vatican II, Father Ratzinger remarked that the decisions of an ecumenical council are "a beginning." A council's real importance, he explained, "is only achieved in its translation into the realities of everyday Church life."
In the last 50 years, much has been done to "translate" Vatican II principles like the ones sketched here into Church life. Conflict and controversy have often accompanied the effort. Much remains to be done.
That's hardly a surprise. "The century following each council has ever been a time of great trial," Father John Henry Newman wrote at the time of Vatican Council I (1869-70). At the half century mark since Vatican II, that leaves another half century to go. It should be interesting.
Russell Shaw is a prolific author and is former communications director for the U.S. Conference of Catholic Bishops. He also serves as Our Sunday Visitor's Washington correspondent.
Meet Four Black Catholics with a Legacy of Holiness
Michael R. Heinlein
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November's designation as Black Catholic History Month provides the opportunity to focus on the numerous of contributions Black Catholics have made to the Church in America. Many Black Catholic figures…
November's designation as Black Catholic History Month provides the opportunity to focus on the numerous of contributions Black Catholics have made to the Church in America. Many Black Catholic figures who have left an indelible mark, particularly the four figures who are of African-American descent on the path to canonization. With ties to Baltimore, Chicago, New Orleans and New York, the heroic lives of virtue and ministry of Servants of God Augustus Tolton, Mary Lange and Venerables Henriette Delille and Pierre Toussaint illustrate the holiness of the Black Catholic community in America.
Henriette Delille
Henriette Delille. OSV file photo
The daughter of a Frenchman and a free woman of color, Henriette Delille lived out her days in New Orleans' French Quarter. As a young woman, she advanced in the ways of high society — schooled in French literature and instilled with a penchant for music and dancing. Her mother's aim had been to groom her as a suitable candidate to enter into a common-law marriage situation where mixed race women weren't considered fully spouses to their European husbands — the colonial system called plaçage. It seems as though she rejected the idea, since no record exists. However, some parish records indicate that she may have had two sons who died in infancy, although it is uncertain. What's clear, though, is that, after her confirmation, Henriette was changed. She desired religious life, but was denied by two communities because of her skin color. In her teenage years she became influenced by the religious sisters with whom she began teaching alongside of when she was 14. Henriette began her own religious congregation in 1836 — eventually known as the Sisters of the Holy Family — by utilizing the inheritance received following her mother's death. The order's founding mission was to serve the poor and sick and provide religious education to free and enslaved alike. Henriette also was known to be the godmother marriage witness of many, including both slaves and free. After spending herself in love and service of others, she died at the age of 49 on Nov. 16, 1862.
Mary Lange
Mother Mary Lange. OSV file photo
Little is known about the early life of Mother Mary Lange. Likely of what's today Haitian ethnicity, Lange emigrated from Cuba shortly after the War of 1812 and made her way to Baltimore where she ran a school for African-American children in her home. Sulpician Father James Joubert had been instructing Sunday school for Black Catholic children and recognized that many of them, particularly girls, were unable to read or write. Because of this, he sought to open a school for girls and asked Lange and another woman to not only operate the school but also to start a religious order to staff the school. With that, the Oblate Sisters of Providence were born. Under the leadership of Mother Lange, their mission grew from simply running schools to offering career development classes for women and to operating homes for widows and orphans. She died in Baltimore on Feb. 3, 1882.
Pierre Toussaint. OSV file photo
Pierre Toussaint is remembered for a life of selflessness and charity. He was born into slavery in modern-day Haiti and received his freedom in 1807. After emmigrating to New York City, he became successful as a hairdresser — earning a sizable salary, he saved his income to purchase his sister's freedom as well as that of his future wife, Juliette. The couple offered their lives to God in care of the poor and needy. Together they adopted Pierre's niece and provided for her education. They fostered and housed several orphans in their home over the years, and they were dedicated to doing works of charity throughout the city. The Toussaints also offered much assistance to help their wards learn trades, in addition to operating a credit bureau and providing a shelter for immigrant priests. Pierre boldly crossed barricades to nurse the sick and destitute during a cholera outbreak. He attended daily Mass for more than 60 years until he died, two years after his wife, on June 30, 1853.
Augustus Tolton
Father Augustus Tolton. Public Domain
The son of slaves, Father Augustus Tolton went on to be ordained the first priest from the United States to be recognized as African-American. His family made a harrowing escape into Northern territory, settling at Quincy, Illinois. The pastor of St. Peter's Church in that city — Father Peter McGirr — took the young Augustus under his wing and allowed him to enter the parish school against the wishes of many in the parish. Regrettably, no American seminary would accept Tolton, and he would go on to be ordained in 1886, after attending the Pontifical Urban College in Rome. His expectation was to serve as a missionary to the African continent, however he was assigned back to the United States. Father Tolton's arrival in his hometown was met with racial prejudice by laity and clergy alike — with the bishop's delegate telling him he was not to allow white people to attend his parish. Father Tolton persevered in humility and obedience, with greatest of virtue, but was eventually granted the opportunity to minister in Chicago by Archbishop Patrick Feehan inn 1889. In the Windy City, Father Tolton provided priestly care to a growing Black Catholic community, which formed into St. Monica Church. He poured out his life in service to his people — in care for the poor and in a church building project, among other things. This strenuous work undoubtedly was a contributing factor to his untimely death at the age of 43. After returning to Chicago by train from a retreat, Father Tolton collapsed in the street on a hot summer day and died on July 9, 1897.
Michael R. Heinlein is editor of Simply Catholic. Follow him on Twitter @HeinleinMichael.
Legalization of Same-Sex Marriage Brings a Cultural Moment that Needs Respect and Love
Bishop Donald J. Hying
October 28, 2018 11:00 am October 28, 2018
Comments Off on Legalization of Same-Sex Marriage Brings a Cultural Moment that Needs Respect and Love
With the legalization of same-sex marriage and the growing push for the social acceptance of homosexuality in our country and around the world, the Church has been challenged to respond…
With the legalization of same-sex marriage and the growing push for the social acceptance of homosexuality in our country and around the world, the Church has been challenged to respond in a way that is both pastoral to individuals and faithful to Church teaching. Because homosexuality as a moral question is so charged with emotion and tension for many people, I offer my reflections on the subject from a place of prayer and love, asking the Lord to guide our thoughts, beliefs and actions in the face of the challenging situations that affect many of our brothers and sisters.
We all know individuals among our friends and/or in our families who experience a homosexual orientation. We love and value them as significant people in our lives, and like all of us, they struggle to find meaning, peace, love and sanity. Some may be in a romantic and sexual relationship, while others may be living celibacy; some have embraced a gay lifestyle, while others try to live the Church's teachings. Some feel the stance of the Catholic Church regarding homosexuality is harsh and cruel; others respect what the Catechism of the Catholic Church expresses.
As followers of Christ, we seek to love and respect every single person as our brother or sister, regardless of their situation or circumstance. If some people who identify as gay feel that the Catholic Church hates and condemns them, we should examine our own consciences and hearts, seeking to root out any prejudice, bias or lack of love we may have toward anyone. The first message everyone should hear from the Church is that he or she is created in the image and likeness of God, is loved by Christ and carries an inestimable worth and dignity as a child of the Father.
With love and respect as a fundamental basis for all human relationships, the Catholic Church has always taught a moral law, built on the divine revelation found in both the Hebrew Scriptures and the New Testament and inscribed within our embodied human experience. Both the divine law and natural law have viewed homosexual activity as sinful because, like any sexual expression outside of marriage, it falls outside God's intentions for man and woman, who are created for each other in a sexual complementarity which reaches its beauty, truth and goodness in an exclusive, permanent marriage and is open to new life through the gift of children.
Today, many question this moral stance, which the Church has embraced through its long 2,000-year history. People should be free to love and marry whom they choose. Many people say they were born gay, that their homosexuality was not a choice but a reality they knew, even as young children. The nature or nurture debate continues. Many no longer accept the Church's moral distinction between a homosexual orientation, which is not inherently sinful, and homosexual activity, which has always been seen as sinful.
Even with all the developments and insights psychology has given us, sexuality in general and sexual orientation in particular remain profound mysteries which we do not fully or readily understand. While seeking to know, understand and love all people, including those who experience homosexual attraction, I struggle with the current societal pressure to simply jettison our consistent and long-standing Catholic teaching regarding homosexual behavior. Today, if you dare to even question the morality of same-sex marriage or sexual activity, you will be labeled as intolerant, a hater, as someone on the wrong side of history.
As a bishop, I made a solemn vow on the day of my episcopal ordination to embrace, uphold and defend the Church's moral teachings. Catholicism has never accepted sexual activity outside of heterosexual marriage as complete or good. Should we now simply acquiesce and surrender the full weight of our Catholic tradition on this subject without question, analysis, reflection and prayer because our prevailing culture tells us to? Should I timidly remain silent for fear of offending? Many of us may live in the tension between a sincere desire to love and accept everyone and to proclaim the "hard" teachings of the Church that fly in the face of today's prevalent social norms. But that tension is not a bad one.
Does loving someone imply that we can never question any of their actions or decisions? Does accepting another person require that I accept everything they believe and practice? I know individuals who have embraced a gay identity and lifestyle, only to find it extremely damaging to their soul, psyche and heart. Many people with same-sex attraction find hope and peace in the Church's traditional teaching and loving embrace. Yet this does not imply there is neither struggle nor difficulty. Many find strength and healing through deep prayer and recourse to the sacraments. We should listen to their experience as well.
This cultural moment asks us to listen to, respect and love one another more than ever before. The experience and reality of homosexuality is part of the human situation. The Church's teaching on homosexual activity has always been clear. Can we dialogue and engage one another without surrendering genuine charity, respect and kindness, on the one hand, nor facilely rejecting the teaching of the Church, on the other? What is God asking of us in all of this? An embrace of love and truth, a genuine dialogue built on reverence and attentiveness, a willingness to move beyond slogans and labels, the courage to live in the tension that always exists between the teachings of the Scriptures and the Church and the reality of people's struggles. May the Lord help us all to listen, learn and love.
Bishop Donald J. Hying is the Bishop-elect for the Diocese of Madison, Wisconsin.
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A walk through the Christmas Season

redpajama_set_name: RedPajamaCommonCrawl


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Wastewater System Improvements
New plans for major development along US Highway 331 South combined with existing century-old sewer lines originally installed for a much smaller community are requiring the City of DeFuniak Springs to acquire loans to rebuild, replace, and upgrade the city's sewer lines. To accomplish all of these goals, the City has acquired loans and grants through the State Revolving Fund program and seeking additional funding to complete the multi-million dollar upgrade project in various stages (also known as "phases.") The following is a chronological timeline of activities per phase. Please note that the City is now working on Phase IIA below.
Phase I - complete
The project included the rehabilitation of nine (9) of the City's existing Lift Stations. This work required by-pass pumping, new pumps, controls, liner system and appurtenances. The project had an additive alternate bid for the rehabilitation of the existing sewer system throughout the City which included up to as much as 86,430 linear feet (LF) of 8-inch, 10-inch, 12-inch and 15-inch gravity sewer, approximately 2,152 vertical feet of manholes, and approximately 86 point repairs. The project included the survey, design, permitting and construction for Phase I. This phase of the project was substantially complete on April 3, 2018.
Phase II - complete
The proposed project includes replacement and rehabilitation improvements to meet the existing needs of wastewater infrastructure identified to be in poor condition for the City of DeFuniak Springs. Lift Station Sewer Basins 1 and 2 include some of the oldest portions of the City's wastewater infrastructure and those in need of repair the most. Some of the infrastructure located within these Basins are pre-1950 components. The City has seen excessive sand intrusion and Lift Stations 1 and 2 have to be pumped frequently. The selected improvements will help in preventing further deterioration of existing infrastructure such as lift stations, pumps, etc. and reduce the City's operation and maintenance costs. Replacement improvements consist of new gravity sewer mains with a diameter of 6" or less, and rehabilitation improvements consist of lining the existing gravity mains and manholes within Lift Station Sewer Basins 1 and 2. Additional improvements proposed to alleviate flow on the already deteriorating Lift Station Sewer Basin 1 and Basin 2 components include the installation of a new force main from the sewer basin south of Interstate 10 (I-10), along an alternative route and to the Wastewater Treatment Plant (WWTP). This project includes the survey, design, contract administration, and environmental review and permitting for Phase II (both new construction and rehabilitation). This grant was closed in January 2020.
Phase IIA - underway
This project includes the installation of a 650 to 850 gpm wastewater lift station just southeast of the I-10 and US 331 interchange, 11,100 LF of 12-inch PVC / 14-inch HDPE (12" ID) and 6,300 LF of 14-inch PVC / 16-inch HDPE (14" ID). The new force main will extend from the new lift station north to the WWTP. Upgrades include improvements to existing lift stations #1 and #2, and installation of 1,000 LF of 8-inch PVC / 10-inch HDPE force main along Bruce Street to tie-in existing lift station #1 to the new 14-inch force main. This project includes construction and is currently out for bid.
August 31, 2020: Anticipated notice to proceed to contractor to begin installation of lift station and force main.
August 5, 2020: Sealed bids to be opened and scored at 2pm (CST).
July 23, 2020: Sealed bids to be opened and scored at 2pm (CST).
July 8, 2020: Pre-Bid meeting for contractors interested in submitting a bid to install one proposed lift station and one 12-inch force main from U.S. Hwy 331 at the intersection of I-10 to the City's wastewater treatment facility. ADDENDUM 1. ADDENDUM 2 and Pre-Bid Meeting Agenda. ADDENDUM 3. ADDENDUM 4. ADDENDUM 5. ADDENDUM 6.
July 7, 2020: Community meeting held from 5pm-6pm at the DeFuniak Springs Community Center, 361 North 10th Street for public review and questions regarding future plans. Media Release issued June 25, 2020.
June 22, 2020: City Council authorizes Mayor to sign the Florida Gulf & Atlantic Railroad, LLC, Preliminary Engineering and Construction agreement. Agenda item 12.
June 18, 2020: Ad for construction bids published in NW Florida Daily News.
June 3, 2020: Planning study and revised plans sent to State Revolving Fund.
May 20, 2020: Loan application submitted to State Revolving Fund
September 9, 2019: City Council approves loan agreement for sewer rehabilitation and new transmission main through Clean Water State Revolving Fund Design. Agenda. Minutes, item 3 "Consent Agenda."
Phase IIB - proposed
The proposed improvement project includes the rehabilitation of approximately 41,180 linear feet (LF) of 8", 10" and 12" gravity sewer mains and 493 vertical feet (VF) of manholes, replacement of 9,720 LF of all existing gravity mains with a diameter of 6" or less with new PVC pipe and the replacement of 116 VF of manholes. There are 147 manholes located within Lift Station Sewer Basins 1 and 2. Rehabilitation is the most economical way to restore the majority of the poorly conditioned infrastructure as a result of their location underneath existing roads, intersections and other structures. This project includes construction and once Phase IIA Construction as identified above closes, the City will pursue SRF funds for construction of this project.
Public Works Director
Grant Manager
Christopher Mitchell
(850) 892-8500, ext. 114
Project Engineer Contact
Elissa Pettis
Dewberry Engineers, Inc.
Chautauqua Hall of Brotherhood Restoration II
County Road 280B Water and Sewer Expansion
West Live Oak Wastewater Improvements
Sidewalk on Circle Drive
Wastewater Treatment Facility Expansion


JPMorgan Chase is (by far) the world's largest funder of fossil fuels.
The $194 billion Chase poured into fossil fuels in the last three years is nearly a third higher than the second worst bank, WellsFargo.
Three U.S. banks ― JPMorgan Chase, Wells Fargo and Bank of America ― are responsible for providing one-third of the world's fracking funding.
At a time when we need to cut our emissions in half by 2030, JP Morgan Chase is providing tens of billions in loans to build new fossil fuel projects.
Partnering with 350 groups across the country, we are organizing an April 10th National Day of Action to hold the banks accountable for their role in the climate crisis. There are actions already confirmed in New York, San Francisco, Boston, Chicago, Denver and ten other cities.
In Seattle, we are going to build Affinity Groups to take collective action at every Chase branch in the city. But to do that: we need you. Can you attend a Mass Action Meeting on Wednesday, March 27th?
At this meeting, we will share the plan for taking action together, share the campaign plan to win, and then jump right into the planning the action together.
It's almost two years since we launched our Chase campaign, but for as long as Chase is profiting from climate disaster we'll be here: holding them accountable. We hope that you will be too.
Note: The April 10th action will be a family friendly action.


"Cleanliness is next to Godliness", proclaims a sign at a government office. However, right under it the floor is unswept and bits of paper lie around. Litter on roads, polluted water bodies, poor sanitation, the visual clutter of urban India and poor personal hygiene is creating untold dissonance in our society. All of us have experienced this–even a brief time spent in quiet sylvan surroundings has the capacity to steady the mind, while ten minutes in chaotic traffic awakens our bestial instincts. Any wonder a clean and uncluttered home lifts your spirits, while a disorganized place depresses you?
The Ashtanga Yoga, or the eight-limbed yoga described in Patanjali's Yoga-Sutras gives us a route map for creating harmony in our internal and external lives. The observance of Saucha or purity is the first of the Niyamas (internal restraints) put forth in the Ashtanga Yoga and is synergistic with the other limbs. Looking at the environment around us, it is evident that Saucha is of paramount importance. Observing Saucha means maintaining the cleanliness of body, heart, mind and environment. Thus purity is required at all these levels for man's sattva samshuddhi or Purity of Being. It involves the choices man makes through all his channels – mouth, ears, eyes and mind.
While purity does mean cleanliness of the body, it does not mean only that, because of the fact that man is not merely a body. He is also the prana inside, the sense organs, mind and intellect, and the various layers of his personality. And every aspect of his being should be kept clean. The Vedanta philosophy mentions that five coats or sheaths cover the soul-namely the Annamaya (physical), Pranamaya (energy), Manomaya (mental), Vijnanamaya (wisdom) and Anandamaya (bliss) Koshas. By systematically purifying each level, we open up our energy channels to reach the Anandamaya kosha and achieve everlasting bliss.
At the individual level we seek to clean our homes and ourselves. Rituals in prayer like lighting incense sticks, ringing the bell; breathing exercises and meditation all contribute to the purification process at different levels.
Through cleanliness and purity of body and mind, the mind naturally begins moving towards the divine. It purifies the subtle mental essence (sattva), and brings about a feeling of centredness with a capability for self-realization. Saucha's benefits are clarity in the intellect, a pleasing mind, focused awareness, control over the senses and the ability to realize the Self. When you are unhappy, the mind is supposed to be in a state of asaucha. For instance, in the event of death in a family, the close members are said to be in a state of asaucha, because of the grief they experience. Scriptures say that after ten days the individuals start accepting the loss and start getting back to the Self and move towards saucha.
While the purity of body, heart and mind are important, it is necessary that external purity must not be neglected. The mind is sullied not only by impure food but also by unholy smells and sights of impure scenes. Living in impure, unhygienic places, regresses the spiritual well being of society. Indeed, cleanliness of our surroundings has become one of the most challenging tasks in modern India. While India conjures up image of ancient wisdom, lofty spirituality, it is also a society gasping for cleanliness and integrity in physical as well in the socio-political environment.
External purity has also gained ecological dimensions. High octane consumerism and scant regard for nature and the environment around us has led to the production of large quantities of wastes which are accumulating and polluting our rivers, land and atmosphere. Thus, the practice of saucha necessitates the practice of non-possessiveness and simplification of one's lifestyle and making it as free of waste as possible.
According to Vedic ecology, the Earth is not inanimate but a force of consciousness, which helps all creatures to evolve. The Purushasookta says that humans, gods and nature are integral parts of one 'organic whole' and thus humans are subject to same immutable ecological laws as all other species on the planet. All life depends on the uninterrupted functioning of natural systems that ensure the supply of energy and nutrients. Hence, each one of us has ecological responsibilities necessary for the survival and security of the world community.


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Q: I am struggling to convert HH:MM time format in excel to numeric minutes in R As a final product, I am trying to plot the differences between two times (calculated as hours:minutes in excel eg. 1:27) as a numeric minute values (y axis) over dates (x axis) but everytime I plot the graphs, it still shows up as the H:Min format. As a result I am unable to put a horizontal "threshold" line on my graph at a certain minute point (45mins)
Here is the code I have so far:
Date<- as.Date(Date,format="%m/%d/%y") #to convert the Dates to Date format

#Next converting time to numeric bc it defaults to character (would love if someone could figure out how to do this w tidyverse bc this code is NOT elegant lol):

time<-hm(time)
time<-as.numeric(as.duration(time))

#Convert to minutes
time <- time/60

#graph

ggplot(Sample, aes(x=Date, y=time))+
geom_point()+
theme(axis.text.x = element_text(angle = 45,hjust = 1))+
scale_x_discrete(guide = guide_axis(angle = 60)) +
theme_bw()+
geom_hline(aes(yintercept=45), color='red')

This generates a graph with the HH:MM format still on the Y axis and my red line at 45mins nowhere in site.
Thanks so much

A: Looking at the code above,  it looks like the Sample dataframe is not being modified before it is being used in ggplot. Can you confirm if the Date and time columns in Sample are in the right format by printing or viewing the dataframe?

redpajama_set_name: RedPajamaStackExchange


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Virtual Vernissage! "Weird Sensation Feels Good", an Exhibition about ASMR
'Five Characters' for ArkDes by Irene Stracuzzi × PostNew
https://www.archdaily.com/936586/virtual-vernissage-weird-sensation-feels-good-an-exhibition-about-asmr
ArkDes, the Swedish Centre for Architecture and Design, is excited to invite you to the virtual vernissage of 'WEIRD SENSATION FEELS GOOD'—an exhibition about ASMR. Tune in (with headphones) from 5pm CEST (11am-12:30pm EST) on April 7, 2020 to learn more about a field of design that mediates between mind and body.
Although we built this exhibition for the mind and for the body, for now (and for obvious reasons) we invite you to experience it with your ears and eyes! Like many works of ASMR, this virtual vernissage will be best experienced from a comfortable spot and through your favourite pair of headphones.
WEIRD SENSATION FEELS GOOD
April 8–November 1, 2020
As little as a decade ago, ASMR ("Autonomous Sensory Meridian Response") was largely dismissed as a figment of the imagination. Today the term represents one of the largest movements on the Internet, and it has become impossible to ignore. As academic institutions around the world seek to make sense of the phenomenon, creatives—known as "ASMRtists"—are building on a cultural movement that transcends language and culture in favour of "feels". WEIRD SENSATION FEELS GOOD is the first exhibition dedicated to this feeling, and the emerging field of creativity that has grown up around it.
Like meditation or yoga, ASMR happens to both your body and to your mind. It is not about speed, but about focus and slowness. ASMRtists do not seek to entertain but to relax; for experiencers, it offers a degree of insulation from a noisy, wandering world. Through sound and film, shared through broadcasting platforms such as YouTube, works of ASMR make room for close-looking, close-listening, and close-feeling.
ASMR injects the Internet with softness, kindness and empathy. As a form of digital intimacy, it offers comfort on demand, standing against the feeling of isolation that constant connectivity can deceptively breed. Anecdotally, ASMR is being used as a form of self-medication against the effects of loneliness, insomnia, stress, and anxiety. This is a cue to its success, and to its transcendental appeal.
The exhibition features a broad collection of "Unintentional-" and "Intentional-ASMR" in a cross-section of global ASMR culture. Alongside contributions by ASMRtists from around the world, the exhibition also features works by motion artists, product designers, sound artists, and the renowned television artist Bob Ross.
3Dio Sound, ANO ASMR, ASMRctica, Anders Tallsjö, Andreas Wannerstedt, Anson Fogel, Anthony Wilks, Björk, Bob Ross, Craig Richard, David Bull, FredsVoice ASMR, HaircutHarry, HidaMari Cooking, Holly Herndon + Claire Tolan, IKEA, Jennifer Allen, Life with MaK, Luca Iaconi-Stewart, Made in France ASMR, Marc Teyssier, MissASMR, PierreG ASMR, SHU AND TREE, The Slow Mo Guys, UNO ASMR, Wang & Söderström, WhisperingLife ASMR
Boxen at ArkDes
Boxen is a platform for fast-changing, experimental projects at ArkDes, the Swedish Centre for Architecture and Design. It provides space for alternative voices to inspire discussions about architecture, design, and their relationship to society by promoting radical and responsive installations, exhibitions, events and dialogues by and between architects, designers, and thinkers. Designed by the emerging architecture studio Dehlin Brattgård, Boxen opened in 2018.
Curator: James Taylor-Foster
Producer: Halla Sigurðardóttir
Exhibition Architects: ĒTER
Graphic Design: Irene Stracuzzi × PostNew
Installation: Markus Eberle, Stefan Mossfeldt with Simon Frid, Love Olsson, Vidar Ter Borch, Mikael Wettling
Producer (Programme): Elisabet Schön
Digital Communication: Justina Hüll
Production Team (Virtual Vernissage): Johan von Reybekiel, Andreas Holmgren, Erik Zidén, Viktor Annerstål
Exhibition Opening
https://www.e-flux.com/video/325072/arkdes-nbsp-presents-a-virtual-vernissage-weird-sensation-feels-good/
Live from ArkDes in Stockholm
EventsInternet
Cite: "Virtual Vernissage! "Weird Sensation Feels Good", an Exhibition about ASMR" 30 Mar 2020. ArchDaily. Accessed . <https://www.archdaily.com/936586/virtual-vernissage-weird-sensation-feels-good-an-exhibition-about-asmr> ISSN 0719-8884


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Supplements & Abstracts
CPD Credits
Vol 3 No 1 (2009): CUAJ February /
CUA Guideline
Follow-up guidelines after radical or partial nephrectomy for localized and locally advanced renal cell carcinoma
Wassim Kassouf McGill University Health Centre, Montréal, QC
Robert Siemens Department of Urology, Queen's University, Kingston, ON
Christopher Morash Division of Urology, Department of Surgery, University of Ottawa, Ottawa, ON
Louis Lacombe Division of Urology, Centre Hospitalier Universitaire de Québec (CHUQ), Laval University, Laval, QC
Michael Jewett Division of Urology, Department of Surgical Oncology, Princess Margaret Hospital and the University Health Network, University of Toronto, Toronto, ON
Larry Goldenberg Division of Urology, Faculty of Medicine, University of British Columbia, Vancouver, BC
Joseph Chin Division of Urology, London Health Sciences Centre, University of Western Ontario, London, ON
Michael Chetner Department of Surgery, University of Alberta, Edmonton, Alta.
Christopher G. Wood University of Texas, MD Anderson Cancer Center, Houston, Tex.
Simon Tanguay McGill University Health Centre, Montréal, QC
Armen G. Aprikian Division of Urology, McGill University, Montréal, QC
DOI: https://doi.org/10.5489/cuaj.1028
Kassouf, W., Siemens, R., Morash, C., Lacombe, L., Jewett, M., Goldenberg, L., Chin, J., Chetner, M., Wood, C. G., Tanguay, S., & Aprikian, A. G. (1). Follow-up guidelines after radical or partial nephrectomy for localized and locally advanced renal cell carcinoma. Canadian Urological Association Journal, 3(1), 73-6. https://doi.org/10.5489/cuaj.1028
Vol 3 No 1 (2009): CUAJ February
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2019 CUA Annual Meeting Abstracts
Caught Between Two Guidelines: Genitourinary Trauma in Canada
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Let's Get Serious About Death
Buying a gun doesn't mean that you are going to kill someone. In fact, MOST gun owners never killed anyone, nor will they ever kill anyone.
Getting an abortion 100% means that you're going to kill someone. Every. Single. Time. That's the point of abortion.
Don't hear me wrong, what happened in Orlando was awful. Fifty people died. They're never coming back. A nation mourns, and rightly so.
But every single day in America, an average of 3,000 babies are aborted. Real people with real souls, given to them by God. People who will never even get a chance at life. And they aren't coming back, either.
Three thousand babies per day. More babies are killed in one five-day "work week" than all of the people who died from gun violence in all of America in all of 2015 combined.
Three thousand babies per day. But we've become completely numb, because we've bought the lie that it's a "woman's right" to kill what is living inside of her body, a "woman's health issue" that allows her to destroy another human life.
Even most non-Christians realize that their body has a soul, something deeper than just their intellect and emotions and physical body parts. Souls don't develop at the 3-month point of a pregnancy. Souls are given to us by God from the outset of pregnancy -- just as when He knit King David together in his mother's womb. (Psalm 139:13)
But yet we still kill 3,000 babies per day, and no one says anything.
Except for when they complain that it's too hard to kill the 3,000-and-first.
I agree that mass killings are a problem. But yet half of this country passionately supports mass killings, as long as they're to their own benefit. After all, who wants the inconvenience of a gift from God?
If guns are on the table, then let's REALLY get serious about death and put abortion on the table, too. Now is as good of a time as any to talk about THAT issue of mass murder -- and much longer overdue than the gun debate.


text:
Q: Sub columns does not fit under wide grid column in ExtJs 4 If I have grid column in a ext grid, sub columns(
Email and phone columns in the demo) does not match up.
Here is the demo : https://fiddle.sencha.com/#fiddle/5ih
I have played with the width/minWidth etc but doesn't seem to work.
But if I make the grid column less wide sub columns seems to fit perfectly.

A: I thin tha maybe the problem is that you must give the minWidth to fix the header,
and add the flex property to each column.
Here is the fork of your fiddle with the change I say.
minWidth : 500

flex : 1

https://fiddle.sencha.com/#fiddle/5iq

A: If you would like to use the sub columns like the others, for example you have 2 columns which has fixed width, and the grouped columns should behave like columns with flex (auto width), you need to write an own function to do this resize.
It's only two lines: sencha example
Description: you need to add a resize event listener to grid and inside the function resize the sub column(s)
Grid listener:
listeners: {
    resize: function(grid) {
        // you need to add and itemId for the sub columns parent
        var subCols = grid.getView().getHeaderCt().child('#sub-cols');
        // 200 = sum of the fixed width of columns
        subCols.setWidth(grid.getWidth() - 200);
    }
}

Grid columns:
{
    text: 'sub columns',
    itemId: 'sub-cols',
    columns: [{
        text: 'Email',
        dataIndex: 'email',
        flex: 1
     }, {
        text: 'Phone',
        dataIndex: 'phone',
        flex: 1
     }]
}


text:
view all related dvds | view all related news | view all related listings
date (day) time network episode title
9/8/15 (Tu.) 10:00 PM ABC (#506-60) Hannah
9/1/15 (Tu.) 10:00 PM ABC (#509-60) Kim
9/1/15 (Tu.) 10:00 PM ABC (#509-60) Kim (*)
8/25/15 (Tu.) 9:00 PM ABC (#512) Jackie
8/25/15 (Tu.) 9:00 PM ABC (#505) Mitzi
8/25/15 (Tu.) 9:00 PM ABC (#505) Mitzi (*)
8/18/15 (Tu.) 9:00 PM ABC (#506) Hannah
8/11/15 (Tu.) 9:00 PM ABC (#507) John & Panda
7/28/15 (Tu.) 9:00 PM ABC (#511) Rachel
7/21/15 (Tu.) 9:00 PM ABC (#508) Jenn (*)
7/21/15 (Tu.) 9:00 PM ABC (#510) Tiffany (aka "Pearls")
7/14/15 (Tu.) 9:00 PM ABC (#508) Jenn
7/14/15 (Tu.) 9:00 PM ABC (#509) Kim (*)
7/7/15 (Tu.) 9:00 PM ABC (#502) Love Can't Weight: Bryce and Amber
6/30/15 (Tu.) 9:00 PM ABC (#503) Love Can't Weight: Shane and Marissa
6/23/15 (Tu.) 9:00 PM ABC (#501) Love Can't Weight: Tiffany and Cain
6/2/15 (Tu.) 9:00 PM ABC (#513) Josh & Kelli
5/26/15 (Tu.) 9:00 PM ABC (#504) Robert & Raymond
9/9/14 (Tu.) 8:00 PM ABC (#403) Jeff and Juliana (**)
9/9/14 (Tu.) 8:00 PM ABC (#403) Jeff and Juliana
9/2/14 (Tu.) 9:00 PM ABC (#409) Rod
8/19/14 (Tu.) 8:00 PM ABC (#411) Kenny and Christy
8/12/14 (Tu.) 8:00 PM ABC (#413) Sara
8/12/14 (Tu.) 8:00 PM ABC (#413) Sara (*)
7/29/14 (Tu.) 8:00 PM ABC Cassie
7/22/14 (Tu.) 8:00 PM ABC Georgeanna
7/22/14 (Tu.) 8:00 PM ABC Georgeanna (*)
7/15/14 (Tu.) 8:00 PM ABC Brandi
7/8/14 (Tu.) 8:00 PM ABC David
7/1/14 (Tu.) 8:00 PM ABC (#405) Melissa
6/24/14 (Tu.) 8:00 PM ABC (#402) Bruce
6/17/14 (Tu.) 8:00 PM ABC (#404) Jayce
6/3/14 (Tu.) 8:00 PM ABC (#401) Kathie and Josh
5/27/14 (Tu.) 8:00 PM ABC (#408) Ty and Charita (*)
9/3/13 (Tu.) 8:00 PM ABC (#3??-120) Bob
8/27/13 (Tu.) 8:00 PM ABC (#3??-120) Cassandra
8/20/13 (Tu.) 8:00 PM ABC (#3??-120) Ashley
8/13/13 (Tu.) 8:00 PM ABC (#3??-120) Mike
8/6/13 (Tu.) 8:00 PM ABC (#3??-120) Alyssa
7/30/13 (Tu.) 8:00 PM ABC (#310-120) Chantell
7/23/13 (Tu.) 8:00 PM ABC (#306-120) Trina
7/16/13 (Tu.) 8:00 PM ABC (#313-120) Mehrbod
7/9/13 (Tu.) 8:00 PM ABC (#304-120) Jami
7/2/13 (Tu.) 8:00 PM ABC (#303-120) Jason and Rachel
6/25/13 (Tu.) 8:00 PM ABC (#3??-120) Ryan
6/4/13 (Tu.) 8:00 PM ABC (#3??-120) Meredith
5/28/13 (Tu.) 8:00 PM ABC (#308-120) David and Rebecca
8/26/12 (Su.) 9:00 PM ABC (#207-120) Sally (R)
8/19/12 (Su.) 9:00 PM ABC (#208-120) Jarvez
8/12/12 (Su.) 9:00 PM ABC (#207-120) Sally
8/5/12 (Su.) 9:00 PM ABC (#206-120) Jonathan
8/5/12 (Su.) 9:00 PM ABC (#207-120) Sally
7/29/12 (Su.) 9:00 PM ABC (#205-120) Nyla (R)
7/29/12 (Su.) 9:00 PM ABC (#206-120) Jonathan
7/15/12 (Su.) 9:00 PM ABC (#205-120) Nyla
7/15/12 (Su.) 9:00 PM ABC (#205-120) Nyla (*)
7/8/12 (Su.) 9:00 PM ABC (#204-120) Ashley
7/3/12 (Tu.) 9:00 PM ABC (#203-120) Michael (R) (*)
7/1/12 (Su.) 9:00 PM ABC (#203-120) Michael
6/26/12 (Tu.) 9:00 PM ABC (#202-120) Jacqui (R)
6/24/12 (Su.) 9:00 PM ABC (#201-120) Tony (R)
6/10/12 (Su.) 9:00 PM ABC (#202-120) Jacqui (*)
6/3/12 (Su.) 9:00 PM ABC (#201-120) Tony (*)
7/25/11 (Mo.) 10:01 PM ABC (#108-60) Krista
7/18/11 (Mo.) 10:01 PM ABC (#107-60) Staci
7/11/11 (Mo.) 10:01 PM ABC (#106-60) Wally
7/4/11 (Mo.) 10:01 PM ABC (#104-60) James (R)
6/27/11 (Mo.) 10:01 PM ABC (#105-60) LaRhonda
6/20/11 (Mo.) 10:01 PM ABC (#104-60) James
6/18/11 (Sa.) 10:00 PM ABC (#103-60) Dana (R) (*)
6/13/11 (Mo.) 10:01 PM ABC (#103-60) Dana
6/11/11 (Sa.) 10:00 PM ABC (#102-60) Alex (R) (*)
6/6/11 (Mo.) 10:01 PM ABC (#102-60) Alex
6/4/11 (Sa.) 10:00 PM ABC (#101-60) Rachel (R) (*)
5/30/11 (Mo.) 10:01 PM ABC (#101-60) Rachel
EXTREME WEIGHT LOSS (ABC)
BROADCAST HISTORY:
canceled/ended (2014-2015 season)
TIME SLOT:
completed airing its current season
SEASON(S):
5 (55 episodes, 0 of which have yet to air)
a show on hiatus for longer than 12 months - without any news about its future - is assumed to be canceled
(from ABC's press release, April 2015) The hit show "Extreme Weight Loss," a uniquely riveting, docu-series about weight loss that takes you on unprecedented 365-day journeys of courageous and resilient "super-obese" people, will premiere Season 5 on TUESDAY, MAY 26 (9:00-11:00 p.m., ET/PT) on the ABC Television Network. Chris and Heidi Powell return as the transformation specialists and trainers for EWL, plus NBA greats Kobe Bryant, Steve Nash, Byron Scott and James Worthy will guest star in the episode. Other notable guest stars in Season 5 will include three-time Grammy Award winner Ne-Yo, two-time NBA champion Chris Bosh (Miami Heat), NFL star LeSean McCoy (previously with the Philadelphia Eagles/currently on the Buffalo Bills), swimming champion Amy Van Dyken (six Olympic Gold medals), soccer great Mia Hamm (two-time Women's World Cup champion + four-time Olympic Gold medal winner), actress and Autism advocator Holly Robinson Peete, and Mario Andretti (one of the most successful Americans in the history of auto racing). In each of the 10 stand-alone, two-hour episodes of EWL, the participants -- whose lives have become unmanageable because of their weight -- will undergo a transformation not only of their bodies, but of who they are as individuals. With the proper nourishment, exercise and guidance assured by EWL, they will be afforded a fresh perspective.
PRINCIPAL CAST INFORMATION:
· Chris Powell as Host
· Heidi Powell as Host
CREW INFORMATION:
· Brant Pinvidic as EP
· J.D. Roth as EP
· Matt Assmus as EP
· Todd A. Nelson as EP
· reality (all)
· reality (documentary)
STUDIO INFORMATION:
· 3 Ball Entertainment


text:
Editorial| Volume 8, ISSUE 3, P217, March 2020
FiguresFigures
Evolution of e-cigarettes: vigilance is needed to protect adolescent health
Published:February 14, 2020DOI:https://doi.org/10.1016/S2213-2600(20)30075-8
Next ArticleA critical approach to personalised medicine in ARDS
Over the past year, the media has increasingly reported on the potential risks and health benefits of e-cigarette (e-cig) or vape use, leading to some very mixed messages. This conflicting information has inevitably led to young people (<18 years) being unaware of or unconcerned about the harmful effects that vaping might have on their health, compounded by the lack of clear information available that is specific to their age group. Clear and accessible information should be available to young people to protect their health at this crucial stage of development.
In 2019, in the USA, almost 35% of young people reported ever having used e-cigs according to the National Youth Tobacco Survey, which is an increase from 25% in 2018. A similar situation has been seen in Canada, with one study reporting an increase in e-cig use among those younger than 18 years of 74%, from 8·4% in 2017 to 14·6% in 2018.
One reason for the increase in e-cig and vape use by young people is likely to be the emergence of pods—lightweight, inconspicuous, easily transportable, and compact new-generation nicotine vaporisers. One of the world-leading brands, Juul, gained notoriety among users for the sleek appearance and high nicotine content of their products (one Juul pod contains a maximum of 59 mg/mL in the USA and 18 mg/mL in the UK). Juul e-liquid also contains benzoic acid to make so-called nicotine salts, which allows higher nicotine concentrations to be more tolerable for users. A lot of young people are unaware that they are in fact consuming nicotine, believing that they are only vaping flavouring, and more adolescents who use pods rather than non-pod e-cigs classify themselves as daily users. It could, therefore, be argued that the labelling of nicotine concentration is misleading and should be standardised across all products to allow regulators to impose restrictions on who can access these high-nicotine products and prevent nicotine addiction in young people.
E-cig use in young people has been associated with chronic bronchitis symptoms and wheeze, and nicotine addiction has a variety of negative effects, such as alteration of the natural course of cognitive and emotional development. They show less aversion to nicotine than adults and have less prominent withdrawal symptoms, making them uniquely vulnerable to addiction. There is also some evidence to suggest that adolescents who vape will transition to smoking combustible cigarettes.
E-cig cartridges are open to modification; the recent EVALI (e-cig, or vaping, product use associated lung injury) outbreak might have been caused by vaping of modified e-liquids containing tetrahydrocannibidiol (THC) oil. Additives that help to make THC-containing e-liquid less viscous are not easily absorbed by the lung and can cause substantial respiratory health risks. Thousands of teens have been admitted to hospital with suspected EVALI, but some are still unaware of the risks of using e-cigs. Vaping can increase inflammation and impair or disable macrophages—key protective cells found in the alveoli. Although these effects have so far been investigated only in animal studies, the fear is that exposing the lungs of adolescents to vaping could put them at increased risk of developing chronic and debilitating lung disease later in life.
Many countries have implemented sanctions to reduce or eradicate underage vaping, however, the evolution of e-cig devices often outpaces updates to regulations by governmental health authorities. For example, although the US Food and Drug Administration initiated a ban on flavoured e-cigs (deadline of Feb 6, 2020) and announced the commendable Youth Tobaccos Prevention Plan, they did not account for disposable e-cigs. These disposable products are sold in flavours, such as tropical mango, are easily accessible, small in size, relatively cheap at around US$7·99, and can be thrown away—attributes that make them all the more appealing to adolescents.
It is important for all stakeholders, including researchers, health-care providers, and policy makers, to remain vigilant in monitoring not only the incidence of e-cig and pod use in adolescents, but also the short-term and long-term effects on health as new-generation products evolve that might not be covered under existing regulations. Public health prevention efforts should aim to encompass components found in all current and emerging vaping products to arm adolescents with sufficient knowledge to make more informed decisions and, ultimately, to reduce the effects of vaping in this vulnerable age group.
Copyright © 2020 Voisin/Phanie/Science Photo Library
DOI: https://doi.org/10.1016/S2213-2600(20)30075-8


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text:
<!--
  ~ The MIT License (MIT)
  ~
  ~ Copyright (c) 2015 Carlos Andres Jimenez <apps@carlosandresjimenez.co>
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  ~ Permission is hereby granted, free of charge, to any person obtaining a copy
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redpajama_set_name: RedPajamaGithub


text:
BRAND NEW: Common Video Questions and Answers
Video Spotlight: Cooking with Sarah-Jane
by Nick | Apr 4, 2018 | Video Production Articles | 0 comments
Cooking with Sarah-Jane has been a long running video series for the registered dietitian as part of her new web blog and social media push. Her hope was to be able to write short scripts covering topics like cooking recipes and diet recommendations, and then use videos to enhance her blogs by showcasing visual examples. The demonstration videos have covered many topics, and have been useful for her to send to her fans, promote better health, and showcase her skills.
Set in her home in Nashville Tennessee, each episode is shot in her own kitchen, creating a close and personal feel for the audience. The team at WMV Productions were hired not only to shoot the videos, but also to help create a new branding package for her. Everything from the channel's logo to the motion graphics used in each episode were created by the designers here.
Shooting with Sarah-Jane is as easy for the crew as it is fun. Her warm and welcoming personality makes each shoot enjoyable. Though each episode is given its own unique topic, the common link between all of them is the location of her kitchen. What may come as a surprise to many is that each individual shoot actually covers five different episode of content. This means a lot of wardrobe, prop, and teleprompter changes.
Luckily, the crew has become very efficient at setting up the studio-grade lighting and camera setup within just an hour of arrival. But that doesn't stop us from making sure every detail is closely monitored. While these days are long, the hardest part of it all is not drooling on the equipment as her home fills with the delicious aroma of her cooking.
We know the value of talking to a real person. Give us a call today: 615-852-5869
Sales and Marketing Videos
Corporate Interview Videos
Top Video Questions and Answers
©2017 WMV Video Productions - We Make Videos | Nashville, TN | 615-852-5869 | [email protected]


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text:
EXCLUSIVE: Tory Soc silenced by SU for criticising their 'hostility to free speech'
Their social media accounts have been suspended, pending investigation
Lincoln University's Conservative Society have had their social media accounts suspended following tweets critical of the university's reputation on free speech.
The Conservative Society have alluded to two offending tweets. The first is alleged to be a criticism of the University of Lincoln and Lincoln SU's collective hostility to free speech. The other is thought to be the society questioning the inclusion of students' favourite Spice Girl, in the SU election form.
Whilst their Facebook account appears to have been deactivated, the Twitter account @LincConSoc now bears blacked out profile and cover photos, and the description "OUT OF USE UNTIL FURTHER NOTICE".
Due to SU orders this Twitter account will no longer be active. We hope to return on 1st May. Sorry for any inconvenience.
— Conservative Society (@LincConSoc) March 6, 2017
At present, it is unclear whether the ban covers the society as a whole or simply their social media accounts.
In a statement the SU has sent The Tab, they say: "For obvious reasons, we cannot comment on live disciplinary matters concerning members of one of our clubs and societies however; we can confirm that due to a suspected breach of the code of conduct a request has been made that the Conservative Society temporarily suspend their social media account."
The tweets
This tweet, sent on 14th February, screenshots a report by Spiked, which awarded Lincoln University an 'amber' rating for freedom of speech, and the Students' Union a 'red' rating. Both organisations were tagged by the society in the tweet.
??????? @lincolnSU @unilincoln https://t.co/P8pIlTn0WR pic.twitter.com/Z2V83NlPMW
— Conservative Society (@LincConSoc) February 14, 2017
The second tweet, unrelated to free speech, criticises questions students were required to answer before voting in Students' Union elections.
Surely @lincolnSU ought to make these questions optional, rather than required? #StopRightNow #WastingMyPreciousTime #WhoDoYouThinkYouAre pic.twitter.com/0TrnkyEYJx
A complaint over these two tweets allegedly led the Lincoln Student Union disciplinary panel to assume control over all of the society's social media accounts until 1st May.
Conservative Society statement in full:
"On the 6th March 2017, the University of Lincoln Conservative Society, in compliance with a decision by the Lincoln Student Union disciplinary panel, handed over control of all social media accounts to the University of Lincoln Students Union, with the accounts to be suspended until the 1st of May 2017.
"This decision was reached by the SU following an anonymous complaint over two tweets by the Society account. The first, in relation to freedom of speech, linking an article from "Spiked" and the second was in relation to an SU questionnaire that had to be completed before voting in recent SU elections.
"The Society was very disappointed with the decision of the SU Disciplinary Panel. However, the Society has collectively chosen to comply with the ban imposed by the Panel and follow the correct procedures. Despite this we will appeal the ban in the correct manner, via a letter to the Chief Executive of the SU.
"We feel the decision that was made is misguided and disproportionate, as the Society was simply trying to raise the important issues of free speech and democracy, and the tweets in question have been taken out of context.
"The Society is greatly appreciative of the support that we have been shown today by many on social media. However, the Society shall continue to comply with the proper SU procedures and as such will only make further comment when it is appropriate.
"Despite this issue, the Society remains active and will continue to be the Conservative voice of students in Lincoln!"
University of Lincoln spokesperson, Elly Sample, provided The Tab with the following statement:
"The Students' Union is an independent charity run by students for students. Disciplinary matters relating to Students' Union clubs and societies are resolved through the Union's own student-led disciplinary committee and the University respects the Union's right to govern itself independently.
"Upholding academic freedom and respecting the views of others are core values shared by all members of the University. We have a clear Code of Practice on the Freedom of Speech, designed to ensure that freedom of speech within the law is protected for our staff, students and visitors. The Students' Union has similar policies in place."
On request, the Lincoln SU have provided the following statement, in full:
"Freedom of speech is a fundamental value of the Students' Union. The SU is built on a foundation where students can express opinions and ideas freely within the law.
"The Students' Union is run by students for students. There are agreed policies in place – based on national guidance for charities – which protect students and aims to provide a safe environment in which complex issues can be discussed and debated.
"At Lincoln, student engagement in political processes is high – the recent SU elections produced the highest turnout on record – and the Union provides many different ways for students to express their views and bring about change.
"For obvious reasons, we cannot comment on live disciplinary matters concerning members of one of our clubs and societies however; we can confirm that due to a suspected breach of the code of conduct a request has been made that the Conservative Society temporarily suspend their social media account.
"Though we are aware of some areas of concern regarding Freedom of Speech, we would like to reassure you that Lincoln SU shares the same values as the University of Lincoln in this respect.
"The University of Lincoln Students' Union is proud to protect the rights of all individuals to express their opinions, ideas, and concerns, and would emphasize that student welfare is at the heart of everything we do."
This is why there are no sex scenes on Love Island 2019
They are keeping them secret from us!!!!
Adam Collard and Josh Denzel have spoken out
There's now an Insta account for THAT polka dot dress from Zara
Not another one!!!
She looks like a different person
The Love Island Trash League: Which Islanders need to get in the bin?
Tom Haynes, Hayley Soen, Lucy Woodham & Maddy Mussen
Lucie tried to rip up the Fury family. Bin
Say hello to the first ever Love Island USA contestants
I need to go lie down