text:
Paradigmatical
What is Common Law?
The Paradigm of the Common Law
The Natural Rights Paradigm
The Modernist Paradigm: Salvation by Politics
Edmund Burke's Critique of Natural Rights
How Much Freedom Should We Trade for Our Security?
Stahl on the State as Ethical Kingdom
Stahl on the Two Principles of State Order
The Monarchical Principle
Popular Sovereignty
Christianity and Development
Malthus, Human Nature, and the Social Question
The Gold Standard and the Social Question
Natural Liberty and Classical Economics
The Automatic Mechanism
The Social Question Unravelled
The Mystery of Capital
The Social Question Brought to Christ
The Roots of the Credit Crisis (in Dutch)
Juridical
History of Legal Philosophy
Book I: Ideal and Empirical Legal Philosophy (The Greeks)
Part I: Plato
Part II: Aristotle
Part III: The Ethos of the Greeks
Appendix to Book I: The Romans
Book II. Theocratic Legal Philosophy (the Middle Ages)
Part I: Augustine
Part II: The Germanic Writers
Part III: The Reformation and Preview of Subsequent Development
Part IV: The Start of the New Learning
Book III: Abstract Legal Philosophy
Part I: Abstract philosophy in general (rationalism)
Part II: Genesis of natural law in general
Chapter 1: Ethics (natural law in the older sense)
Chapter 2: Division into moral and natural law
Chapter 3. The doctrine of law (natural law in the later sense)
Chapter 4: the individual institutions of natural law
Part III: Particular development of natural law in individual systems
Chapter 1: Hugo Grotius
Chapter 2: The Natural Law Doctors from Grotius to Kant
Chapter 3: Kant's System
Maine on status versus contract
Private Law and Common Law
Althusius on the Role of the Supreme Magistrate in the Administration of the Church
The Sacred Public Square
The Abandonment of the Gentleman's Agreement
The Reins of the Body Politic
Benedictine Infrastructure
National and International
Review of Hermann Conring's New Discourse on the Roman-German Emperor
Vitoria's New World Order
The Meaning of National Sovereignty
Part I: National Sovereignty and European Union
Part II: Vitoria and Althusius
Two Kinds of Democracy
Redeemer Nation
Rights, Revolutions, and World Order
What We Are Up Against
Thoughts on Migration
Christianity and Environmentalism
The Environmentalist Response
Sentimentality, the New Totalitarianism
Theological
Baptism: Infant or Believers'?
Politics, Church, and Kingdom
The Autonomy of Reason Considered from the Viewpoint of the Roman, the Lutheran, and the Reformed Church
Bohatec on Church and Law
Fountainhead of Liberalism
Church, Kingdom, Liturgy: The Political Language of the New Testament
Libertinism and Slavishness in Church and State
New Light on the Spanish Inquisition
The Domestic Balance of Powers: Church, State, and Civil Liberty
Kuyper versus Hoedemaker
The Judicial Role of the Church
Common Law Review
"Was du ererbt von deinen Vätern hast, Erwirb es, um es zu besitzen. — What you have inherited from your Fathers, Take hold of, in order to possess it. "
by Johann Wolfgang von Goethe Faust
This was my first ever published article. I wrote it soon after returning from service in the Peace Corps in Paraguay as an extension forester. As such, this article constituted a bridge, from my hitherto contemplated career in forestry (in fact, I had been accepted to Yale University's forestry school to complete a master's degree in international forestry) to a career exploring the foundations of civilization sub specie aeternitatis. The article has since been repeatedly referenced, usually as a foil for environmentalist attack. Admittedly, being a product of youthful exuberance, it is a bit less nuanced than my later work. Nevertheless, it stands as written. Of course, the analysis and agenda could be expanded greatly. That will have to await another opportunity.
Environmentalism and Christianity's Ethic of Dominion
Ruben C. Alvarado
Copyright © 1986 Ruben C. Alvarado
this edition published 2013 in commonlawreview.com
Originally published in the Journal of Christian Reconstruction, Volume 11, Number 2, 1986-87, pp. 201-215. The original page numbering is included in the article, between brackets.
In the May, 1981 edition of Audubon magazine, Ron Wolf presented his view of then Secretary of the Interior James Watt's resources management philosophy, in behalf of the environmentalist movement. Watt at the time was redirecting the Department towards a management strategy of development as opposed to preservation, in line with the Reagan administration's sympathy for the condition of the "Sagebrush Rebels" in the West. Those people saw government lands as the key to their continued well-being, and were understandably opposed to environmentalist efforts to withdraw from development vast amounts of acreage. Environmentalists, in turn, saw Watt as a "fox in the chicken coop," giving up for despoliation lands which he was sworn to protect.
Wolf's article was entitled "God, James Watt, and the Public's Land." He saw, underneath the squabble over land use, a war of religion taking place: two religions fighting for philosophical control of "the public's land." Environmentalism, he wrote, was characterized by a sense of identification with nature. "In general this broad tradition has given rise to forms of belief in which a person's spiritual, physical, and even economic well-being are considered to derive from his rapport with all of creation, from being in tune with the infinite." He contrasts this view with that of Watt's fundamentalist Christianity, of man's dominion over nature as ordained by God. Wolf says it is this attitude of dominion that is the cause of environmental despoliation. This is the root of the prob- [201] lem, he writes, and the real point of battle between Watt and environmentalism.
The thesis that orthodox Christianity is the cause of ecological disruption by our society is not new with Wolf. Aldo Leopold, whose book A Sand County Almanac (1949) has been termed "one of the bibles" of environmentalism, (1) advanced this idea in his critique of utilitarian conservation philosophy. He wrote, "Conservation is getting no-where because it is incompatible with our Abrahamic concept of land. We abuse land because we regard it as a commodity belonging to us." (2) And again: "In human history, we have learned (I hope) that the conqueror role is eventually self-defeating … In the biotic community, a parallel situation exists. Abraham knew exactly what the land was for: it was to drip milk and honey into Abraham's mouth. At the present moment, the assurance with which we regard this assumption is inverse to the degree of our education." (3) This hostility towards the ethic of dominion was made orthodoxy with Prof. Lynn White Jr.'s article "The Historical Roots of Our Ecologic Crisis" (first published in Science, 10 March 1967, and reprinted many times thereafter). After describing the impetus which Western Christianity gave to the development of science and technology, White decries the impact of these developments on the environment, attributing their abuse to the world-view which contributed so much to their appearance. He writes that "somewhere over a century ago science and technology – hitherto quite separate activities – joined to give mankind powers which, to judge by many of the ecologic efforts, are out of control. If so, Christianity bears a huge burden of guilt." He advocates a return to pantheistic values, where all creatures are seen as equals: "A democracy of all God's creatures."
This conflict points to the necessity for a clarification of the issue. Is Christianity the cause of the ecologic crisis? Does Christianity justify the wanton despoliation of the environment for the wants of man? Is Christianity being accurately represented here, or are these accusations properly directed towards a caricature of the dominion ethic? And what is the dominion ethic of Christianity?
Before directly addressing the questions posed above, a quick look at the historical development of environmentalism as a school of thought is in order. Its belief system has only recently become a coherent, viable force in the shaping of the public consciousness, but its roots date back to at least the Romanticist movement of the late 18th/early 19th centuries. Deism, the view which saw the universe as a vast clock-[203] like mechanism set in motion by God, had failed to satisfy the emotional longing of the human soul, its need for intuitional, transcendental experience with the mystical or divine. The mechanistic, "billiard ball" universe which offered so much hope to the constructors of rationalistic philosophy had become a prison. Logic had excluded intuition and inspiration, yet their claims to the heart could not be so easily overridden by the former's appeal to the head. Inevitably the backlash to secular sterility came, involving a flight to pantheistic experience of oneness with the Infinite. The mechanistic view of nature was replaced with an organismic one.
In young America , this trend received great impetus through the Transcendentalists, Emerson and Thoreau being their chief exponents; today they are patron saints of environmentalism. Emerson emphasized the organic relationship of man to nature, of nature's being "the mirror of the soul." Oneness with God for him was the natural condition of every man open to nature's ethereal pulse, who could find fulfillment not in separation from her but in harmony with her. Nature was the expression of God's essence, and man was her highest creation, nurtured in her bosom, delighting in her bounty. A process of mutual fulfillment in as-yet-unrealized evolution was man's destiny with her.
The rise of Darwinism in the mid-19th century brought inevitable conflict with this romanticized view of nature. Here the deistic mechanism which rationalism had previously proposed as the model of Creation gave way to that of a chance-determined process of natural selection. Darwin applied the Malthusian interpretation of the course of life to nature, nailing it firmly down with the concept (succinctly described in the title) The Origin of Species by Means of Natural Selection or the Preservation of Favoured Races in the Struggle for Life. There was some correlation between the two views in that both involved a concept of continuity of being and also turned away from the Christian God of ex nihilo creation. Yet Darwin 's hypothesis involved quite a strained view of Mother Nature; Transcendentalism's emphasis on her beneficence and benignity were hard to reconcile with Darwinism's "red in tooth and claw" paradigm of nature. The enthronement of the ultimacy of chance by Darwinism also brought about unsolvable dilemmas for those with a romantic view of nature.
Notwithstanding such intellectual difficulties, environmental concern as a separate school of thought got underway with the publication in 1863 of George Perkins Marsh's Man and Nature, a ground-breaking [204] work which called attention to the deterioration of the environment on account of man's cultural advance. Marsh was an orthodox Christian who grounded his position in the Biblical teaching of righteous stewardship of the natural heritage: "Man has too long forgotten that the earth was given to him for usufruct alone, not for consumption, still less for profligate waste." (4) This emphasis set the tone for future development of conservation philosophy; (contrary to environmentalist dogma espoused today, it can be seriously doubted if effective environmental concern would have been produced, had Scriptural teaching not made up such a large part of the intellectual inheritance of the time). (5)
Subsequent development also benefited, however, from the notions of state-oriented progress which came into vogue after the Civil War. Already in Marsh, one notes hostility towards private enterprise, and the call for increasing governmental control and regulation of natural resources. Environmental degradation was increasingly seen as wholly the production of unfettered special business interests. (6) Bureaucracy came to be seen as the salvation of the natural heritage: statist control, administered by professional, scientifically trained experts. "Wise use," "the greatest good for the greatest number in the long run" came to be watchwords. Then came the rise of the Progressive Republicans, who stood against the conservative, laissez faire wing of the party. Theodore Roosevelt was their chief leader; Gifford Pinchot was the ideological exponent of the conservation movement it nurtured.
Pinchot was the first native American trained in forestry. Under his leadership the U.S. Forest Service was established, and through the influence he had with Roosevelt vast amounts of Western acreage were set aside as federal reserves. Pinchot did not advocate setting them aside as preserves, but managing them for "the public good." This policy was designed to mollify Westerners dependent upon the timber and grasslands for their economic well-being, while protecting the lands from the rapacious special interests. It ran into trouble, however, not so much with these, but with another constituency of the conservation movement – the preservationists.
John Muir was a leader of the opposition to utilization of state-owned natural resources. He carried on the Transcendentalist tradition in that wilderness for him was a spiritual haven:
Muir infused his prose with the religious echoes he detected in his wilderness temples: "The grand priest-like pines held their arms above us in blessing." Again: "Meadows grassed and lilied head-high, spangled river [205] reaches, and currentless pools, cascades countless and untamable in form and whiteness, groves that heaven all the valley!" (7)
But, as Graham points out, "Muir's reverence for the forest was pagan rather than Christian." (8) In keeping with this "sacred grove" tradition, Muir campaigned for the preservation of wilderness from any pressure for utilization by man.
Pinchot and Muir were destined to be antagonists; preservationists and conservationists split over the issue of use vs. non-use. This conflict became apparent in what has come to be seen as a landmark in the history of environmentalism, the Hetch Hetchy Valley confrontation. Hetch Hetchy was a beautiful river valley located less than twenty miles from Yosemite . Another of its "neighbors," however, was the city of San Francisco , which wished to convert the valley into a reservoir.
This remote mountain valley, which Muir called a "wonderfully exact counterpart of the great Yosemite , not only in its crystal river and sublime rocks and waterfalls, but in the gardens, groves, and meadows of its flowery, park-like floor," also had certain characteristics that appealed to the city's engineers. The water carried through the valley by its "crystal river" was sweet and pure. Its "flowery, park-like floor" was flat, suggesting an ideal bottom for a reservoir. And its "sublime rocks" formed steep cliffs narrowing at one end into a slit that would be convenient and relatively cheap to dam. The floor of the valley was about three and a half miles long and it lay 150 miles from San Francisco. (9)
Pinchot led the charge for converting the valley into a reservoir; Muir anchored the resistance. For upwards of 13 years the battle raged, but in 1913 Congress passed a bill allowing construction of the dam to proceed. It was a victory for the advocates of "wise use," yet it would be seen as the Alamo of the yet-to-be-formed environmentalist movement.
The philosophy which Pinchot and the "progressive conservationists" espoused became the reigning dogma of statist land-use management. Government agencies have since proliferated in this century, especially with the impetus of the New Deal. Their adherence to "wise use" management philosophy kindled the opposition movement which was incipient in the preservationists of Muir's time. With the end of World War II came a huge increase in the number of people interested in public lands not for purposes of utilization, but for recreation. Increasingly as well came the disillusionment with material progress which [206] spawned a Romanticistic return to the organic view of nature. Aldo Leopold's Sand County Almanac preached ecological awareness and nature's intrinsic rights. Rachel Carson's Silent Spring warned of the dangers of the use of pesticides upon the fabric of life. (10) These developments spurred the formation of the modern environmentalist movement, totally adverse to technological exploitation of nature, and dedicated to changing the management philosophy of the government bureaucracies from "wise use" to one of biocentric, harmonious interrelationship.
As has been noted, the notion of man's oneness with nature is the reigning presupposition of environmentalism. Thus environmentalism is often spoken of as being biocentric, that is, as making nature as a whole the focal point of value. Man is not above nature, but a part of her; as such he is considered of equal value with other animals and plants. The ecosystem as a whole is considered as a unit: its stability and integrity are made of uppermost importance. Right and wrong are then judged in terms of this standard. Aldo Leopold stated it this way: "A thing is right when it tends to preserve the integrity, stability, and beauty of the biotic community. It is wrong when it tends otherwise." (11)
Biocentricity is reinforced by Darwinian theory, which is another pillar of environmentalist thought. Man and nature are products of an evolutionary process of the struggle for life against a hostile, impersonal environment. There is no Savior-God ordaining that which comes to pass; chance is the backdrop against which life has come into being.
The necessary implication of this view of life is statism, as Gary North has shown. (12) The socialistic impulse is pervasive among environmentalists, because salvation is seen to lie in the hands of a planning elite. If society is to be ordered biocentrically, it must be done through this centralization of power, for the vast majority of people care more about themselves than they do about other species of life. Yet they are of no more value than these other species; so in order to properly integrate the ecosystem, planning by ecologically enlightened leaders is necessary. Human survival is seen as at stake in the maintenance of the integrity of the ecosystem, which integrity can only be preserved through centralized planning. The capitalist system is perpetrator of ecological destruction, and must be replaced. Barry Commoner typifies the sentiment here:
[Commoner's] analysis points to the eventual necessity of a planned, rational, socialist economy because capitalism is inherently wasteful in its [207] irrational pursuit of profit maximization instead of a rational and efficient use of energy, labor, and capital. (13)
These values lie behind environmentalist public policy agendas. Putting land into public (that is, state) ownership and then making sure that agency policy is biocentric are the measures of success. The text used as an introduction to wildlife biology on the university level makes this clear:
The principal goal for any government wildlife agency, state or federal, is to maintain viable populations ofthe wild species of America, living so far as is possible, in their natural habitats. If that goal is accomplished, the agency can be given credit for having done its job well. (14)
Most lands are in private ownership, and commonly the owner does not give wildlife conservation a high priority among the purposes for which he or she uses and manages the land. (15)
[P]ublic lands amount to over 760 million acres in the United States, with the greatest area in Alaska and the western states. According to Gustav Swanson: "Without these lands, the future of wildlife in the United States would be very grim for the onslaught of Homo sapiens is expected to continue." (16)
[T]hose to whom wildlife is important must play an active political role. Those wishing to exploit land for their own private benefit never cease their political efforts. Those who would protect the natural world cannot afford to do less. (17)
The anti-private ownership bias is evident. Salvation for the ecosystem is obtained by the work of collective man, who must organize and regulate society for the preservation of the ecosystem as a whole.
The biocentric orientation of environmentalism is its Achilles' heel. It is idolatrous to make the ecosystem the focal point of value. Psalm 24 states that "The earth is the LORD's, and the fulness thereof; the world, and they that dwell therein." Valuation must come in terms of His Word.
Herbert Schlossberg succinctly states the issue:
Idolatry in its larger meaning is properly understood as any substitu-tion of what is created for the creator. People may worship nature, money, mankind, power, history, or social and political systems instead of the God who created them all. (18)
The ramifications of this idolatry include a decisive distortion of the [208] issue and a consequently perverted plan of action. In the case of environmentalism, the idol of material progress has given way to that of nature redivinized.
Now that nature is no longer to be exploited, it is ready to be worshiped. It is still the whole show and we are still part of it, but now being part of it means that we no longer recognize anything that transcends it. For this mentality, the closer we are to nature and the further from civilization, the better off we are. The extreme hatred for human beings and corresponding love for animals that fills the satires of Jonathan Swift is coming into vogue … Pure nature, hateful mankind. (19)
With this pantheistic view of nature, human beings lose their value as made in the image of God. There is no way to decide upon what portion of the ecosystem, and how much of it, is to be expended on human needs. All human action modifies ecosystems to some extent; the system which sees ecological integrity and stability as primary would then necessarily see satisfaction of human wants as subordinate to whatever measure of stability the ecologists happen to settle on. Yet Jesus said that we are of more value than many sparrows (Matthew 10:31 ). Francis Schaeffer notes that "The economic dilemma of India is complicated by their pantheistic system, in which the rats and cows are allowed to eat up food that man needs. Instead of man's being raised, in reality he is lowered … Man becomes no more than the grass." (20) The pantheistic, mystical view of nature is thus a primary cause of the poverty in many areas of the world. (21)
In addition to the ruin pantheistic values would bring to society, the triumph of statism would bring about the repudiation, not the establishment, of environmentalist values. Bureaucrats are oriented towards acquisition and maintenance of power, which power is derived much more readily through the utilitarian exploitation of nature than its conservation.
The more powerful the State, the more concentrated the control of economic resources available to State administrators, the more opportunities for economic control through monopolistic economic manipulation, the more ruthless will be those who satisfy their quest for power. The bigger the stakes, the more likely the least moral, most unscrupulous people will claw their way to the top. (22)
Unless the Stalins of this world harbor a soft spot for unspoiled wilderness, there can be little doubt that eco-values would be short-changed [209] under a socialistic regime. Even in a "free" society, bureaucracies tend to maximize agency benefits, whether or not they serve the public interest. Predation on the Treasury "commons" becomes an end in itself, rather than the common good being the end. (23)
The upshot of biocentricity is fittingly summarized by Schlossberg:
The heaving sea of naturalism therefore casts up onto the shore two odd fish. One is he of whom Charles Reich is the exemplar: noumenal man, with a dreamy irresponsibility repudiating the rationality that makes possible what he values as well as what he hates, glorifying sensual experiences, and exalting attitudes and values that, widespread enough, would make it impossible for society to persist. Here is an antinomian egoism that by some miracle is expected to result in love and justice. The other is he heralded by the Galbraiths and the Skinners: phenomenal man, exalting rationality with a philosophy that makes reason impossible, submerging man into a nature that binds him irretrievably, giving him the status of brute or machine and, finally, taking charge in the name of survival. The phenomenal man is the one who kills Reich as a parasite who reduces the chance of survival. We have had prophets warning us about both specimens since early in the century, and we do not yet know which is the greater danger or which will gain ascendancy. (24)
Environmentalist values thus provide no way of providing for either the needs of man or those of nature. Environmentalism tries to safeguard nature's integrity by subordinating man to like creaturely status with the animal and plant kingdom. It tries to promote man's survival by making him aware of ecological interrelationships. Nowhere does it justify or regulate the exploitation of nature for the needs of man, provide for human rights, or resist the slide into totalitarianism. Its idolatry condemns it to outlandish and ineffective programs for the stewardship of the natural heritage, and subjugation to political expediency. May the Church be prepared with its own program for the righteous stewardship of God's creation, derived from His Word.
As has been noted, environmentalism is essentially a reaction to technology and material progress. It is spiritual heir of the Transcendentalist movement, embodying values consistent with a sacralized view of nature, and the necessity of organic harmony with her. As such it is a form of idolatry, in that it replaces the Christian view of creation and dominion with pantheism and escape from responsible stewardship before God. If nature is to be properly conserved, a framework consistent with God's Word is needed to guide the body of Christ in [210] stewarding the creation, which avoids the pitfalls of unrestrained exploitation on the one hand, and inability to provide for human need on the other.
That man is called to dominion over nature is made explicit in God's initial commandment to him (Genesis 1:26 -28). He, as made in the image of God, is above nature, and he is called to fill the earth and subdue it. The implications of this command are decisive.
In the first place, it is clear that nature was created for the benefit of man. From it he was to derive his sustenance (Gen. 1:29). He was to cultivate it (Gen. 2:15). The animals were created as helpmeets for him (Gen. 2:18-20). The biocentric perspective contradicts this, because man is placed on a par with the rest of creation.
Additionally, this dominion over nature was to be pursued familistically. God created man male and female (Gen. 1:27), and created Eve as helpmeet for Adam in their common mandate. Rushdoony notes that
Although originally only Adam was created (Gen. 2:7), the creation man-date is plainly spoken to man in the married estate, and with the creation of woman in mind. Thus, essential to the function of the family under God, and to the role of the man as the head of the household, is the call to subdue the earth and exercise dominion over it. (25)
The family is thus the primary institution of dominion.
Ownership of the land is unavoidably an aspect of dominion. Psalm 24 affirms God's primary ownership, yet He delegates such to men.
The earth is indeed the Lord's, as is all dominion, but God has chosen to give dominion over the earth to man, subject to His law-word, and property is a central aspect of that dominion. The absolute and transcendental title to property is the Lord's; the present and historical title to property is man's. (26)
Environmentalists characteristically advocate placing the ownership in the hands of the state ("public" ownership). Yet as the Bible calls man to dominion in terms of the institution of the family, it speaks of familistic ownership of property. "The scripture … places property in the hands of the family, not the state. It gives property to man as an aspect of his dominion, as a part of his godly subduing of the earth." (27) "The stewardship of resources should be supervised by the most intensely committed social unit, the family. It is not the only legitimate institution of owner-ship, but it is unquestionably the most universally recognized ownership [211] institution historically, and it is the social unit to which God originally announced the dominion covenant." (28) Thus the family is called to ste-ward the creation in terms of private ownership.
To all of this must be added a time perspective. Dominion must be attained through a trans-generational orientation, that is, in terms of inheritance. Parents are to pass on to children the teachings and the tools that enable them to continue the extension of their dominion in the earth. Gary North calls this familistic capital: "Capital is to be used faithfully, expanded, and directed into the hands of one who will continue the faithful administration of the assets. Capital is primarily familistic capital." (29) Economic growth is then a function of the extension of families in the land over time. In this light the command to population growth (Gen. 1:28) must be seen.
Here again, environmentalism is at odds with biblical teaching. Population growth is seen as inimical to the preservation of the natural heritage. North gives a concise and absolute rebuttal to this perspec-tive, which deserves quotation in full:
Unquestionably, nothing can grow at a constant rate of increase forever. The effect of "positive feedback," meaning compound growth, is to push life against the inescapable limits of the environment. If, for example, the population of the world in the I970's, some 4 billion people, were to increase at 1 per cent per annum for a thousand years, the world's population in human beings alone– not to mention the supplies of beef or other animals to feed them – would be over 83 trillion. Either the rate of increase slows eventually to zero, or less, or else we run out of time. But this is precisely the point: exponential growth, meaning compound growth, points to a final judgment, the end of time. If the growth process is God-ordained in response to a society's covenantal faithfulness, then the day of judgment should become the focus of men's concern and hope. History is not unbounded. The zero-growth advocates assume that resources are finite, that history is indefinite, and therefore growth has to be called to a halt eventually. The Christian response is different: growth is legitimate and possible, resources are indeed limited, and therefore the end of history will arrive before the growth process is reversed, assuming society does not first return to its ethically rebellious ways, thereby bringing on temporal judgment (Deut. 8:19-20; 28:15-68). Any attempt to challenge the ethical legitimacy and economic possibility of an epoch of long-term compound growth that is the product of God's external blessings for covenantal faithfulness is nothing less than paganism. Such an attack is based on a philosophy of history which is unquestionably pagan, either cyclical time or [212] unbounded temporal extension. The goal of both views of history is the same: to deny the possibility of an impending final judgment. Compound growth points to final judgment, so humanists are faced with a major problem: either the growth must stop or history must end, and most Western humanists in positions of academic, economic, or political responsibility are afraid or unwilling to admit the existence of this dilemma. They want endless progress and growth, and the "numbers" – compound growth rates matched against finite resources – testify to the impossibility of achieving both goals. A few have become zero-growth advocates; most simply prefer to ignore the problem. (30)
These are the basic aspects of the dominion mandate. This mandate must be prosecuted covenantally, however, and not in autonomy of God. This is the key difference between secular and Scriptural dominion. Secular dominion operates in terms of human needs, wants, or desires. Scriptural dominion operates in terms of God's commandments.
It has been noted that environmentalism is a response to technological progress. This "progressivism" was, in turn, a secularized form of the dominion mandate – it is a parody of that mandate. Pollution, degradation, and despoliation of the environment are effects of man's rebellion, of Adam's fall. Since then, man has operated in terms of what he has wanted to do, not what God has wanted him to do. The result of this with respect to the environment has been an alternating wanton exploitation of it, or an abject subjugation to it. Yet the dominion mandate partakes of neither of these; its prosecution, conducted covenantally before God, results in both the dominion of man and the fulfillment of nature.
This can be understood when we see that the fall of man has resulted in the creation's subjection to "vanity" (Romans 8:20) and "bondage to corruption" (v. 21). Paul says that "we know that the whole creation groaneth and travaileth in pain together until now" (v. 22). Man's sinfulness redounds to the corruption of nature. Such passages as Isaiah 24:4-6 chronicle this result: "The earth mourneth and fadeth away, the world languisheth and fadeth away, the haughty people of earth do languish. The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate: therefore the inhabitants of the earth are burned, and few men left."
Yet Paul speaks as well of the redemption of the creation from this [213] condition: "For the earnest expectation of the creature waiteth for the manifestation of the sons of God … Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God" (Romans 8:19,21). He thus ties this redemption intimately with the rule of the righteous. The covenant of grace, then, encompasses the dominion mandate, as in Christ the curse is lifted. The pride, selfishness, and greed of humanity are replaced with meekness and humility. And this, far from resulting in an escape from dominion, is its restoration.
Jesus Christ described Himself as "meek and lowly in heart" (Matt. I 1:29, rendered "gentle and humble" by both Moffatt and BV). He described Himself as such in relationship to those who sought Him. In His relationship to the Pharisees and Sadducees, Christ's conduct was firm and resolute. As Christ used the term meekness, it meant not the surrender of dominion, but rather the wise, merciful, and gracious use of dominion. We cannot understand the meaning of meekness in Scripture unless we realize that it is not the surrender of dominion but rather the humble and godly use of dominion that it has reference to. The blessed meek are the tamed of God, those harnessed to His law-word and calling, who shall inherit the earth (Matt. 5:6). The blessed meek are those who submit to God's dominion, have therefore dominion over themselves, and are capable of exercising dominion over the earth. They therefore inherit the earth. (31)
The covenantal use of the natural heritage then involves not only cultivation, but also conservation (Gen. 2:15). This is the twofold character of righteous stewardship. The Mosaic law provided for soil conservation and also wildlife conservation in the Sabbath ordinances. Rushdoony notes that the Sabbath symbolized the rest and release of redemption and regeneration for all of creation, and that "[t]he great work of restoration, of undoing the work of the Fall, includes the soil also. By this rest, the soil also is restored and revitalized." (32) In Leviticus (25:7) it is stated that, among others, "for the beast that are in thy land, shall all the increase thereof be meat" during the Sabbath rest for the land. The first ordinance for the protection of wildlife in man's history was a part of the Mosaic law, specifically Deuteronomy 22:6. (33)
Such examples make clear that a place is to be left for nature in the kingdom of God . It must be understood, however, that nature is subordinate to man, to be utilized in the first place for his benefit. Man in submission to God is to fill the earth and subdue it. Christ is Lord of heaven and earth since His ascension to the right hand of the Father, [214] who has put Him "far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: and hath put all things under his feet" (Eph. 1:21-22). His kingdom is extended through His chosen: "and [the Father] gave him to be the head over all things to the church, which is his body, the fulness of him that filleth all in all" (vv. 22-3). Thus through the church the kingdom is extended, to the extent that the church is established. The fulfillment of the kingdom is seen in such prophecies as Isaiah 11:6-9 and 65:25, where the wild kingdom is tamed, and brought into the fellowship of the kingdom. This is the fulfillment of the Father's eternal purpose: "That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him" (Eph. 1:10).
This is the fulfillment of the dominion mandate, and this is what makes it essential. We cannot escape this calling, nor seek to prosecute it apart from God. We must work to complete this task; as Jesus said, "Occupy until I come" (Luke 19:13). Renunciation is as sinful as wanton exploitation. Our task now is to bring, in the various fields of natural resources management, "into captivity every thought to the obedience of Christ" (2 Cor. 10:5); that is, into conformity with the categories of thought revealed in Scripture.
1. William Tucker, Progress and Privilege: America in the Age of Environmentalism (Garden City, New York: Anchor Press/Doubleday, 1982), p. 130.
2. Aldo Leopold, A Sand County Almanac (New York: Oxford Univ. Press, 1966 [1949]), x.
3. ibid., p. 220.
4. George Perkins Marsh, Man and Nature [David Lowenthal, ed.] (Cambridge, Mass.: The Belknap Press of Harvard Univ. Press, 1965), p. 36.
5. All over the globe and at all times … men have pillaged nature and disturbed the ecological equilibrium … nor did they have a real choice of alternatives. If men are more destructive now … it is because they have at their command more powerful means of destruction, not because they have been influenced by the Bible. In fact, the Judeo-Christian peoples were probably the first to develop on a large scale a pervasive concern for land management and an ethic of nature." Rene Dubos, A God Within (New York: Charles Scribner's Sons, 1972), p. 161; quoted in Tucker, op. cit.
6. However, Tucker writes that "one of the greatest confusions about both the Conservation Movement and current-day environmentalism has been the idea that they pit "the public" against "the special interests," or "big business." This is not the case. Since the beginnings of our history, the major environmental and conservation battles have pitted the land- and growth-hungry masses against a smaller minority that was attempting to husband resources under the principles of aris- [215] tocratic stewardship. If anything, "big business" has usually been a spectator to these conflicts. And … big business has often been on the side of the conservationists and opposed to unrestricted development." Tucker, op. cit., p. 47.
7. Frank Graham, Jr., Man's Dominion (New York: M. Evans and Co., Inc., 1971), p. 151-2.
10. Note 2013: and condemned millions in the Third World to death by malaria. See "Malaria Victims: How Environmentalist Ban on DDT Caused 50 Million Deaths," DiscoverTheNetworks.Org, A Guide to the Political Left, at http://www.discoverthenetworks.org/viewSubCategory.asp?id=1259, among many others.
11. Leopold, op. cit., p. 240.
12. Gary North, "From Cosmic Purposelessness to Humanistic Sovereignty," Appendix A in The Dominion Covenant: Genesis (Tyler, Texas: Institute for Christian Economics, 1982).
13. Joseph M. Petulla, American Environmentalism: Values, Tactics, Priorities (College Station: Texas A&M Univ. Press, 1980), p. 70.
14. Raymond F. Dasmann, Wildlife Biology [2nd ed.] (New York: John Wiley & Sons, 1981), p. 181.
15. ibid., p. 184.
18. Herbert Schlossberg, Idols for Destruction (Nashville: Th. Nelson Publishers, 1983), p. 6.
20. Francis Schaeffer, Pollution and the Death of Man (Wheaton, III.: Tyndale House Publishers, 1970), p. 33.
21. P.T. Bauer, Dissent on Development: Studies ond Debates in Development Economics (Cambridge: Harvard Univ. Press, 1976).
22. North, op. cit., p. 97.
23. John Baden and Richard L Stroup, eds., Bureaucracy vs. Environment: The Environmental Costs of Bureaucratic Governance (Ann Arbor: The Univ. of Michigan Press, 1981); John Baden, ed., Earth Day Reconsidered (Washington, D.C.: The Heritage Foundation, 1980).
24. Schlossberg, op. cit., p. 173-74.
25. R. J. Rushdoony, The institutes of Biblical Law [Vol. I] ( Phillipsburg , N.J. : The Presbyterian and Reformed Publishing Co., 1984 [ 1973], p. 163.
28. Gary North, The Sinai Strategy (Tyler, Texas: Institute for Christian Economics, 1986), p. 167.
29. North, op. cit., p. 162.
31. Rushdoony, op. cit., p. 450.
32. ibid., pp. 142-3.
33. Class notes from a wildlife biology course given in spring 1982 by Prof. James D. Fraser, Va. Polytechnic Institute and State University.
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Thank you for submitting BounceOff 1.0 to the App Store.
We've completed the review of your application but this version cannot be posted to the App Store because it crashes when the user searches for a name or email without any contacts on their device. We have included additional details below to help explain the issue, and hope you'll consider revising and resubmitting your application.
5. If user has no contacts on the phone, and starts to type a name or an email, the application crashes.
If you have any questions about this response, or would like to discuss it further, please feel free to reply to this email. We look forward to reviewing your revised app.
I am completely taken aback and amazed at how detailed this report from Apple is. I don't get this kind of detail from team members! I fully expected a crashing app to be simply rejected with a statement along the lines of "It crashes, you idiot." So this is truly great. Even more impressive is that it only took them less than an hour to get back to us once the app went into review. I'm completely happy at how they handled that. Kudos Apple.
However, what is not impressive: IT TOOK 8 DAYS TO GO INTO REVIEW. Yes, I submitted on Thursday morning. On Friday afternoon of the next week, it was reviewed. I guess, having a gate keeper wouldn't be as bad if they didn't take so long to get your app into review.
We are on day four of our resubmission. I fear that it will take another 8 days to go into review again. All reports from the experts (aka, chockenberry: http://appdevmanual.com/ ) say that you go back to the end of the line. Instead, it would be nice if it was more of a sliding scale. Say once resubmitted on the first rejection, you get put right back in for immediate review. In the case of further rejections, you go back farther and farther back in the line for each rejection. Even some variation on that. First time, we let you slide back in. Every other time, back to the end of the line.


Paid search engine marketing can deliver traffic to your website very fast but it can get costly. Here are a few tips local businesses can use to maximize ROI.
You need to build a 5 star online reputation for your business then you need to monitor, manage, and market that reputation everywhere possible.
97% of 18 – 34-year-olds use your online reputation to decide whether or not to do business with you and 92% of all consumers read online reviews before choosing the merchant that gets their business.
A professional looking website is a must since at least 60% of all searches done on Google are either done from mobile devices or the search phrase contains a local modifier i.e. city name, etc.
If your website ranks well in Google and if your business has a good reputation in the Google My Business listings and you have more than 30 reviews on your Google account, your star rating may show up in the ad you place on Google AdWords.
In addition to that, you will have the ability to have links to pertinent pages show in your paid ad (Google PPC ad) at no extra cost.
You need to know which advertising platform you are going to use so that you can get your ad in front of your target audience on the platform that they are using most often.
Google, Yahoo and Bing are the three search engines that many business owners think of when they first consider online paid advertising.
You cannot, however, forget about Facebook and YouTube for your search engine marketing since these are the second and third most used search engines.
Step 1. The first step in minimizing your cost is to know as much as possible about your business and the attributes of your ideal customer.
you'll have a lot of information that will help you target your ad at the right people, on the right platform with the type of product or service offering that will fill their wants and needs.
Step 2. Create a realistic budget on how much you are willing to spend on advertising then stick to it.
Step 3. Set a realistic goal that can be measured and monitor it so that you know whether or not you are making any progress towards your goal. If you don't have a goal that you can measure, you'll have no idea if your ad is a success or a failure.
Depending upon your niche, the marketing budget that you will need to have for paid advertising will vary greatly.
In some niches, you might have to pay $80 – $100 or more per click while clicks may cost you $3 or less in other niches and with some ad types depending upon the chosen advertising platform.
Many professional PPC managers won't even consider managing PPC accounts for small businesses when the monthly spend is less than $1000 or more.
The reason many of these managers will not even look at local businesses that are spending less than $1000 per month on paid advertising is that their base fee starts at $500 per month +15% of the ad spend.
If you intend to do shopping campaigns within AdWords, you must be willing to learn a whole new set of skills and you will need to add all of the products that you will be advertising through Google AdWords using Product Listing Ads to the Google Merchant Center account that you must create for your Product Listing Ads to show.
The other PPC platforms that I mentioned will each have their own learning curve and some of them will require a slightly different set of skills to master the platform.
PPC video ads on Facebook and YouTube can be great successes or huge failures dependent upon your skill set. You only have a few seconds to capture the viewer's interest enough to tell them why they need to watch the rest of your ad.
My personal fee for managing PPC accounts for business owners is $500 per month +15% of the ad spend and I require a six-month commitment. If a one year commitment is made, my monthly percentage of the ad spend drops to 10%.


text:
Murder suspect arrested in McDuffie County
by: Dawn Wise
Posted: Aug 14, 2019 / 03:13 PM EDT / Updated: Aug 23, 2019 / 11:12 AM EDT
McDUFFIE COUNTY, Ga. (WJBF) – An arrest has been made in connection with a McDuffie County murder.
21-year-old Sanriquez Antonio Williams has been arrested and charged in the murder of Gabriel Jackson Jr.
Williams was taken into custody without incident by the Columbia County SWAT Team at a home on the 400 block of White Road.
Williams is being held at the McDuffie County Sheriff's Office.
Earlier this week, a 15-year-old was also arrested and charged with Murder in the case. They're being held at the Department of Juvenile Justice.
Original Article Below:
MCDUFFIE COUNTY, Ga (WJBF) – The McDuffie County Sheriff's Office is looking for 21-year-old Sanriquez Antonio Williams, a suspect in a murder.
Tuesday night, August 13th around 8pm, a McDuffie County Deputy Sheriff found an unresponsive man in an area of Kelly Road in Southern McDuffie County.
The McDuffie County Sheriff's Office, Georgia Bureau of Investigation and Coroner's Office responded to the scene and are conducting an investigation into the death.
The body is being taken to the Georgia Bureau of Investigation Crime Laboratory for identification and to determine the cause of death.
Williams is known to frequent areas in the City of Thomson, city of Washington, and the Hobbs Mill Road area of McDuffie County.
He is known to drive a white 4-door 1999 Crown Victoria. GA License plate number QAU-8049.
He is considered armed and dangerous.
More Crime News Stories
FAIRFAX, S.C. (WJBF) - South Carolina Law Enforcement Division officials arrested a Fairfax Police Department Captain Friday.
53-year-old Donald Anthony Williams was off duty when agents with S.L.E.D. and local law enforcement conducted a traffic stop and found Williams in possession of a stolen firearm and an open container.

redpajama_set_name: RedPajamaCommonCrawl


Splitting this out from bug 1472212. There is a patch in there that adapts some tests, but I'd like to adjust it slightly and land it separately.
Based on work originally by Jay Lim (:imjching) <jay@imjching.com>.


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text:
London Road – At the Cottesloe, National Theatre until 27th August
Image from http://www.spoonfed.co.uk
Original, moving and funny – London Road brings together testimonies about the effect of the Ipswich murders, showing how shoots of a new community sprang from the remnants of the tragedies.
Even at its most basic, this is an unusual subject matter – murders are often explored in drama, but rarely do we hear from neither the victim or the perpetrator, and rarely are the true stories that make it to the stage so recent.
Alecky Blythe has used a technique of creating the book and lyrics from original recordings of the local community. Taking the accounts, cutting and selecting pieces to weave together a tapestry of events, comments and opinions from those who lived on the same road as the murderer, the end result shows how they were affected by the events of that winter in 2006.
Whilst all of the words are taken verbatim -no 'ums' or 'ahs', awkward pauses or mis-spoken phrases are omitted – there is undoubtedly still an art to creating this dialogue. Individual phrases are repeated, sometimes by several actors, and even as they are repeated different tones, speeds and inferences are given, showing just how much licence can still be used within the confines of this technique. The end result is both surprising and perplexing, forcing some questions from the audience as they inevitably begin to ask where reality ends and fiction begins.
This is not only an interesting concept, but a great piece of entertainment. In taking a collection of really open and honest points, it becomes not a story about murders but about humanity and community – whilst the cameras are focussing on the site of the latest front-page filler, what is happening to the people who live next door, in that house just out of shot? What happens when the cameras leave? Does life carry on, everyone getting on as normal, or are the effects deeper? Could you ever sell your house if it turned out that a serial killer had lived next door?
The broken speech and lack of a PR-veil over events is what helps to make this play so refreshing. It's interesting, and at times genuinely funny to hear the real reactions of real people caught up in the chaos. For all of the horrors of what had occurred and all of the temptation to remain remarkably PC about the whole thing, it's great to be able to see the human side – the kids who think that all of the commotion is exciting, the guy down the pub who turns out to be a causal expert on serial killers, and the residents who admit to being happier since it happened, as now that there's no more soliciting on their street.
This production attracted the usual ill-informed outrage at its opening, but its quick subsidence and the enduring appeal of the play (it's run was recently extended) are testimony to the fact that it is executed sensitively, not ignoring the violent and abhorrent crimes, but simply throwing light on the other side of the reported news. There was even an audience collection at the end for a charity that helps prostitutes in the Ipswich area, which not only brought the real issues to the forefront, but managed to further blur the line between fact and fiction.
It's wonderfully put together, fantastically acted, innovatively staged and only on until the 27th August. You won't see anything else like this for a while. Get your skates on and head to the Cottesloe, you won't regret it.
Tickets for London Road are on sale at the National Theatre's website – we managed to get some slightly restricted view returns in person on the day for only £12. Bargain.
Tagged British, Drama
War Horse – New London Theatre
Image from theatretime.co.uk
Believe the hype – this is a delight. Moving and visually spectacular, with simple, effective comedy, the recent accolades at the Tony's must have been well deserved. Time doesn't appear to have tempered this gem of modern British theatre.
It was difficult to know what to expect coming to War Horse as a rookie. Of course the horse puppets were going to be amazing – we've all seen them on the telly and heard them unreservedly praised for donkey's years (excuse the pun). I also had a sneaking suspicion that an equine may become involved in combat… Yet, for a show with an instantly recognisable image, that sends a huge range of those who have seen it into fits of expressive admiration, very little extra information had seeped its way out to me. Which left me with a great new discovery – it's nothing but a tale of a friendship between man and beast amongst the dual chaos of World War One and family life, yet all the cliches apply here, namely: "the simple ones are the best", and "it's how you tell'em". Wonderful.
There was huge scope for me to nit-pick here. I'm a history graduate and spent most of my teenage summers working at a stables in the Welsh mountains. I was almost certain that a WWI drama couldn't help but bring out the hackneyed, over-told stories of the Christmas football match between the Brits and the Germans in 1914,or that the horses just wouldn't 'feel' right. Not to mention that I expected a predictable ending (I'm studying for exams at the moment, which is making me rather cynical) – yet War Horse was impressive on every level. It remained entirely focussed on the central storyline, showcased an entirely convincing set of horses and even managed to incorporate some comedy – partly via a push-along goose on wheels. I kid you not.
Overall, I can't be controversial and disagree with public opinion on this one. If you haven't yet, hurry on down to the New London Theatre – and if anyone would like to invite me to see the new production at the Lincoln Centre, I would be more than happy to oblige. Great theatre.


The journey begins quietly, in muted contemplation of what lies ahead.
By 6:30 a.m. on a sleepy Saturday morning, more than 150 students, faculty, staff and alumni have assembled at Emory's Candler School of Theology awaiting a fleet of four tour buses, which glide into place just outside, clouds of exhaust billowing ghostly shadows in the chilly pre-dawn air.
Conversation is warm but subdued, hardly the lively, laughter-filled chatter of a typical student field trip. And that's understandable.
Because from its inception, this outing — entitled "Journey Toward Racial Justice and Healing" — was intended to offer something very different, part of a school-wide initiative deliberately designed to encourage the Candler community to engage in — rather than retreat from — difficult conversations.
Over the past three years, that has included a push to grapple with topics of difference, racial healing and social justice, the very kinds of challenges these budding theologians will encounter in their future leadership roles within churches, communities and universities.
And this trip promises to nurture tough conversation, focused on confronting America's long, painful history with slavery, racial violence and lynching.
That's how this diverse contingent came to embark on a 160-mile journey last month from Atlanta, Georgia, to Montgomery, Alabama — to better understand how our shared past has shaped the very foundation of today's cultural landscape.
Destinations include the Equal Justice Initiative's Legacy Museum, which traces America's legacy of slavery, racial terror, segregation and mass incarceration, and the National Memorial for Peace and Justice, the nation's first memorial dedicated to enslaved black people and the horrors of lynching.
But for the Candler community, the trip is part of a much larger journey, the embodiment of longstanding institutional commitments to shape leaders dedicated to ministries of "justice, righteousness, peace and the flourishing of all creation." For generations, the school's core values have been deeply rooted in diversity and social justice.
This spiritual pilgrimage is one more chapter in that story, notes Jan Love, Candler's Mary Lee Hardin Willard Dean, responsive to both the school's growing racial diversity — this year's student body is 31 percent African American — and a bitterly divided national climate, especially concerning topics of race and justice.
The goal is simple: to deepen an understanding about the region's complicated history of race relations, particularly the roles Christians have played within that history. Doing so, she believes, will help nurture more authentic conversations, preparing students to better serve diverse communities.
Facing hard truths about a past that continues to shape the present isn't an in-the-moment novelty, she insists. It's a necessity.
Before boarding the buses, the travelers join in a prayer for safety and unity, strength and understanding. Crowding together, heads bow in a moment of earnest communion.
For some, the day will reveal an ugly, relatively unexplored chapter of American history — one they know little about. For others, it illuminates a past that is painful, personal and far too close.
No one who signed up for this journey is under the illusion it will be easy.
Not given the powerful impact of what awaits them — disquieting words and images that will provoke an unsettling tangle of emotions.
But they are willing to try.
A quote from Maya Angelou graces the side of the Legacy Museum in Montgomery, Alabama.
Creating a museum and memorial in the Deep South that focuses on the history of enslavement and the lynching of black people was both a deliberate and defiant choice.
For years, Montgomery was a pivotal Southern hub for the trans-Atlantic slave trade. Census records show that by 1860, a staggering two-thirds of residents here were enslaved black people — at the time, one of the largest populations of enslaved people in America.
Located in a brick storefront just off a busy downtown thoroughfare, the Legacy Museum was once the site of human holding pens.
At the epicenter of what was then the city's robust slave market, it sits about halfway between the Alabama River, where tens of thousands enslaved men, women and children arrived in ships and trains during the 19th century, and nearby Court Square Fountain, where they were publicly auctioned off alongside livestock.
Rolling toward Montgomery through a patchy morning haze, Julian Reid reflects on the city's complicated past. This town, he notes, was actually the first capital of the early Confederacy before it was later moved to Richmond, Virginia.
A third-year master of divinity student, this will mark his second visit to the museum and memorial, which opened in April. This summer, he visited with his wife, Carmen Reid, a student at the Emory University School of Medicine.
It's the kind of opportunity that drew him to Emory. Growing up in Chicago, Reid was intrigued by the chance to live and work in Atlanta, a hub of Christian life in the American South with a rich history of black churches.
Sculptures of enslaved people at the National Memorial for Peace and Justice depict what was endured by those in captivity.
For others, the experience will be new. Carol Tucker-Burden is a part-time student and a full-time Emory employee, working as a lab manager in the Department of Hematology and Medical Oncology at Emory's Winship Cancer Institute. In her spare time, she's pursuing a master's degree in religious leadership.
Serving an internship in her home church, Tucker-Burden wants to understand what it takes to evangelize beyond the sanctuary. She sees facilitating hard conversations a part of that.
That's a dedicated focus at Candler, which seeks to shape public theologians who can respond to the challenges facing increasingly diverse churches and their communities, says Love.
The need for those skills is driving demographic changes within America's seminaries, where the number of racial and ethnic minority students has grown dramatically over the last 20 years, says the Rev. Brian Blount, board president of the Association of Theological Schools, who earned his PhD in New Testament Studies from Emory in 1992. Candler has responded by doubling down on its mission.
"Our deep theological commitments require us to work for positive transformation of the world we live in — to make it a more just and peaceful place. That is foundational — we can't stay inside the walls of a church; we need to be outside in the world."
Since then, Candler has hosted several on-campus opportunities to dialogue on race, including conversations exploring racial realities and day-long workshops on racial healing and justice, both led by guest facilitators.
And this year, the entire incoming class took part in "Fearless Dialogues," a program developed by Gregory Ellison II that helps unlikely partners engage in difficult conversations aimed at creating change and positive transformation.
Ellison, an Emory grad and associate professor of pastoral care and counseling at Candler, led a half-day "Fearless Dialogues" workshop during orientation, and has continued the work during monthly sessions with student advising groups.
The trip to Montgomery is yet another opportunity — a particularly powerful opportunity — to proactively engage race, Love notes.
"Today is all about experiential learning — making a choice to decide that you want to know more, that you want to understand instead of skirting the issue," she says.
From a distance, the National Memorial for Peace and Justice resembles a stark, rusty Parthenon, its 800 steel pillars rising to create an open-air pavilion.
Once inside, it becomes apparent that the oxidized columns are actually monuments, each representing a county where a racially-motivated lynching took place. The names of 4,000 victims are engraved on corresponding columns. Some lists stretch the length of the pillar.
Upon entering, the columns extend floor to ceiling. But turn a corner and the floor begins to angle downward, pillars rising off the ground until eventually they dangle overhead like the lifeless bodies they commemorate. A wall of falling water honors those victims whose names are lost to history.
The mood is understandably somber, as Candler visitors pause to study a name, a location, an event. Many acknowledge they are seeking connection. A county they once lived in or visited. A name they might know. A lynching in DeKalb County, Georgia? In 1945?
For Robert M. Franklin Jr., James T. and Berta R. Laney Professor in Moral Leadership at Candler, a connection arose unexpectedly. While visiting the memorial with his wife a few months ago, the couple found themselves thinking about where their own families had originated: Mississippi and Texas.
Locating a pillar for his home county, Franklin didn't recognize any names. But searching for Washington County, Texas, his wife paused on the name "James Rogers."
Rogers was her mother's maiden name.
She immediately called her mother, Gladys Goffney, an 86-year-old retired attorney now living in Houston. Rogers? Oh yes, she knew of Jimmy Rogers. He was, after all, her cousin.
Not only did she remember the heartwrenching news of his lynching, she vividly recalled the dramatic week that it happened.
It was the summer of 1944, and 12-year-old Goffney had been sent to Washington County to spend time with relatives and "get religion" — a family rite of passage. By day, she and her sister did farm chores. At night, they attended religious services.
After all these years, Goffney could still remember the men on tall horses who'd stopped to ask where she and her friends were going as they walked through the woods to attend the country church. Evening services began Sunday night and ran through the week. For four nights, she heard the distant baying of tracking hounds leading the hunt for Rogers, a young black man who'd allegedly befriended a white woman who was rumored to be pregnant.
On Thursday night, floating over the swell of church hymns, she heard their yelps accelerate with heightened urgency, then stop. She knew they had found Rogers.
More than 70 years later, Goffney could recall the ominous weight of that silence. Rogers was lynched; months later, they would learn the woman he'd befriended was never pregnant at all.
But he knew the experience could offer an important catalyst for conversations back in the classroom: How does a loving God allow this kind of suffering? How could people who identified themselves as Christians participate? Some lynchings took place on church grounds, complete with picnic baskets and children dressed in their Sunday best. What role did the church play?
At the Legacy Museum, Monique Newsome stands before an interactive screen — one of the few exhibits that requires visitors to decide if they want to engage with it.
A message cautions that the exhibit presents a series of harrowing photographs of actual lynchings. The EJI has documented more than 4,000 racial terror lynchings of African American men, women and children between 1877 and 1950.
Their research identifies lynchings not only in the South, but in California, Oregon, Minnesota, Montana, Kansas, West Virginia, New Jersey and beyond. The photos illustrate a public spectacle meant to provoke terror, affirm power and restore racial hierarchy following the Civil War.
As Newsome touches the screen, disturbing images spin past: black bodies tortured, burned, dismembered, and hung from bridges, tree branches and power poles. But Newsome is equally stunned by the white faces gathered to watch — crowds numbering into the hundreds, even thousands.
"It's like a carnival of carnage," murmurs Newsome, the wife of Candler graduate Chauncey Newsome 99T, shaking her head.
But it's important to look, she insists. To understand, you must first be willing to look.
The compact space overflows with data-rich interactive exhibits, photography and artwork that illustrate how slavery evolved through eras scarred by lynching, Jim Crow laws, racial segregation, chain gangs and mass prison incarceration.
During the visit, students who've never met Love approach her to offer their thanks. A staff member falls into her arms, nearly sobbing. "There really aren't enough tears to sufficiently grieve this experience," Love acknowledges.
Each column represents a county in the United States where people were lynched, inscribed with the names of victims and the dates they were killed.
Elizabeth Corrie, an associate professor in the practice of youth education and peacebuilding at Candler, studies the names of lynching victims at the National Memorial for Peace and Justice.
Agnes Cason, a master of religious leadership student at Candler, and Carol Tucker-Burden, a part-time Candler student and Emory lab manager, discuss a placard in remembrance of the 1919 Elaine Massacre, the deadliest racial confrontation in Arkansas history.
Each column represents a county in the United States where people were lynched, the names of victims and the dates they were killed.
After a few hours — everyone begs for more time — the buses transport the group to Montgomery's First United Methodist Church. While some gather for a lunch prepared by parishioners, others head to the sanctuary for quiet reflection.
Charles Hamilton, a third-year master of divinity student interested in pursuing military chaplaincy, is already processing what he's seen. "I came here wanting to learn more about the history of lynching, but I also wanted to pay homage to my ancestors," he says.
"It's through the healing act of being able to acknowledge the past that we move forward," he concludes.
The day's last stop is a modest brick building located steps away from Alabama's State Capitol: the Dexter Avenue King Memorial Baptist Church. It was here, from his basement office, that the Rev. Dr. Martin Luther King Jr. helped lead the 13-month-long Montgomery bus boycott, a major victory for the American civil rights movement.
The Dexter Avenue King Memorial Baptist Church is located just down the street from the Alabama state capitol building.
Imagine a warm summer Sunday, Franklin says, and a small church with no air conditioning. "They would throw open the windows and from his pulpit, Dr. King could look straight out and see that Confederate symbol of power," he says.
In fact, it was there, in the sprawling Greek revival building that Jefferson Davis was inaugurated as the president of the Confederate States of America. As the group begins boarding the buses, the Rev. Dr. Letitia Campbell lingers on the sidewalk, quietly studying the church.
"To see this humble church in the same block as the state capitol reminds you that power can be small," observes Campbell, assistant professor in the practice of ethics and society and senior program coordinator of the Laney Legacy Program in Moral Leadership.
After visiting the museum and memorial, the group traveled to Montgomery's First United Methodist Church for reflection and lunch prepared by parishioners.
In the sanctuary, trip participants had an opportunity to connect and contemplate all that they had experienced.
Days later, about 30 students gather in Brooks Commons in Emory's Cannon Chapel to talk about the trip — among a series of conversations that will continue for weeks.
"What was the first emotion that bubbled up when you visited the museum, the memorial?" he asks.
"What is it that allows people to see violence against black and brown communities and resolve it without being transformed?" she asks.
Threads of this dialogue will wind into classrooms, casual conversations and faculty meetings for weeks, spilling over into events planned for next semester. Like the loamy soil of a freshly tilled field, they will continue to nurture the growth of ideas, new understandings.
For some, the trip provokes as many questions as it has answered, both spiritually unsettling and personally challenging. For others, it has provided depth and dimension, shaping a foundation for understanding.
Beneath it all, lessons will linger — carried forward with these students out into the world, like seeds lifted on the wind.
Please visit Emory University, Candler School of Theology and the Emory News Center.


Former Pakistani Taliban chief's killing cited as reason for bombing in Afghanistan.
A video has been released showing a suicide bomber who attacked a US base in Afghanistan and killed eight people, including seven CIA officers.
In the tape, Hammam Khalid al-Balawi says that the attack was in response to the killing of Baitullah Mehsud, the former Pakistani Taliban leader, and urged other revenge attacks inside and outside of the US.


text:
Q: event.startDate output is null i am trying to add event to the calender, but event.startDate output is null.
event.startDate = [formatter dateFromString:dateandtime];

Can any one tell me why?
i checked the formatter, every thing is fine.. but i am not getting the event saved.
please find the code for your reference.
-(IBAction)ADDEvent
{

    NSDateFormatter *formatter = [[NSDateFormatter alloc]init];
    [formatter setTimeZone:[NSTimeZone timeZoneWithName:@"GMT"]];
    [formatter setDateFormat:@"EEE, dd MMM yyyy HH:mm:ss ZZZ +-HHMM"]; // SPOT the difference in this line
    NSString *dateandtime =[NSString stringWithFormat:@"%@",self.eventtime];

    EKEventStore *eventstore = [[EKEventStore alloc] init];
    EKEvent *event  = [EKEvent eventWithEventStore: eventstore];
    event.title     = self.eventname;
    event.startDate = [formatter dateFromString:dateandtime];
    event.endDate=[[formatter dateFromString:dateandtime] dateByAddingTimeInterval:(30*60)];
    NSLog(@"%@",[[formatter dateFromString:dateandtime] dateByAddingTimeInterval:(30*60)]);
         NSLog(@"%@",dateandtime);
    [event setCalendar:[eventstore defaultCalendarForNewEvents]];

     }}

A: You don't way what type self.eventtime is so it's not possible to give a definitive answer, however I can say that you're getting a nil because the date in self.eventtime is not in the format you tell the NSDateFormatter to expect.
I would also suggest that converting an object to a string and then to a date probably also isn't the most efficient way of doing it. Maybe NSDateComponent might do the same job more directly?

redpajama_set_name: RedPajamaStackExchange


text:
GZ_REGISTER_MODEL_PLUGIN(Clock)

Clock::Clock() {}

Clock::~Clock() {}

void Clock::Load(physics::ModelPtr model, sdf::ElementPtr sdf) {
  this->model = model;

  // Parse SDF properties
  if (sdf->HasElement("topic")) {
    topic = sdf->Get<std::string>("topic");
  } else {
    topic = "~/"+sdf->GetAttribute("name")->GetAsString();
  }

  gzmsg << "Initializing clock: " << topic << std::endl;

  // Connect to Gazebo transport for messaging
  std::string scoped_name = model->GetWorld()->GetName()+"::"+model->GetScopedName();
  boost::replace_all(scoped_name, "::", "/");
  node = transport::NodePtr(new transport::Node());
  node->Init(scoped_name);
  pub = node->Advertise<msgs::Float64>(topic);

  // Connect to the world update event.
  // This will trigger the Update function every Gazebo iteration
  updateConn = event::Events::ConnectWorldUpdateBegin(boost::bind(&Clock::Update, this, _1));
}

void Clock::Update(const common::UpdateInfo &info) {
  msgs::Float64 msg;
  msg.set_data(info.simTime.Double());
  pub->Publish(msg);
}

redpajama_set_name: RedPajamaGithub


Maximize your workouts so you get better results. Faster. Easier.
YES! Send Me The Report!
For the first time in my life I actually feel like a runner instead of a gawky, plodding biker/swimmer who tries not to collapse on the run. Thank you!
WOW! I had no idea what I was capable of until I met you. Thanks for taking my fitness from a hobby and making it a passion!
Deep down, I believe humans are driven by improvement. It's not about winning - it's about PROGRESS. This free report is the culmination of my work with hundreds of triathletes (as well as my own self-experimentation). It outlines the 17 main reasons why triathletes don't see the results they deserve and gives simple solutions that you can use immediately.


text:
Patricia Quinn to appear in Stephen Frears' new film
Oscar-nominated director Stephen Frears' latest film is Tamara Drewe, based on Posy Simmonds' comic strip and graphic novel, which is a modern take on Thomas Hardy's classic novel, Far From The Madding Crowd.
Gemma Arterton will play Tamara, a once a shy, ugly teenager, who causes controversy among the locals when she returns to her parents' idyllic country home having reinvented herself as a confident and beautiful femme fatale after years spent in the big bad city as a columnist. The film also stars Dominic Cooper (Mamma Mia!), Roger Allam (The Queen), Luke Evans (Clash of The Titans), Bill Camp (Public Enemies) and TV comedienne Tamsin Greig.
Tamara Drewe began as a comic strip in The Guardian, making its first appearance on 17th September 2005.
"I've loved Posy Simmonds' work for a long time," Frears said in a statement. "I've got a tremendous cast and crew. Tamara Drewe is a terrific story."
Patricia is delighted to be asked by Stephen Frears to join the cast of Tamara Drewe and begins filming in November.
Filed Under: Performances Tagged With: Film, Stephen Frears, Tamara Drewe


Ooh I love meat mission! :) their burgers are very yummy! :D I'll have to try patty and bun!
Oh you must, they're great!
My burger fix in Vegas will be trying out Umami Burger!
I do love a good veggie burger!
I couldn't live without red meat!
This looks like an interesting place, I don't know if I'd like having to climb over the bench and sit with others though, I'm not a fan of mingling when I don't have to!
This is definitely the sort of place you have to be happy to get up close and personal with strangers!
That's making my mouth water!


Before delving into the three modules of this chapter, two important issues must be addressed.
Technically the term 'Qur'an' conveys the following meaning.
Producing the like of it, though the smallest chapter, is impossible.
This definition excludes the other divine books by specifying it being revealed to our Prophet Muhammad salla Llahu 'alayhi wa sallam. Similarly, it excludes prophetic traditions and sacred traditions (Ahadith Qudsi) by stating, it is compiled and written in specific book form. Lastly the definition excludes exceptional modes of recitation (Shadh Qira'ah) by specifying it has been passed down to us successively.
The Qur'an is unique from other divine scriptures by the many names given to it. The many names which hold meaning of attributes goes to show the great virtue attached to it. Many scholars of the past have written lengthy dissertations on the names of the Qur'an by way of its attributes to the extent that some have counted more than ninety names.
I wish to suffice by recounting those names that have clearly been mentioned in the Qur'an.
The month of Ramadhan [is that] in which was revealed the Qur'an.
Blessed is He who sent down the Criterion upon His Servant that he may be to the worlds a warner.
Say, "I only warn you by revelation." But the deaf do not hear the call when they are warned.
And thus We have revealed to you an inspiration of Our command.
 Al Mu'jam al Wasit, vol. 2 pg. 772. Cairo.
 Irshad al Fuhul, pg. 29. Cairo.
 Al Burhan li al Zarkashi, vol. 1 pg. 272; Lata'if al Irshadat li al Qastallani, vol. 1 pgs. 18/19; Ma'a al Qur'an al Karim Dr Sha'ban Muhammad Isma'il, pg. 17.


text:
Тамарино — название населённых пунктов.

Болгария
 Тамарино — село в Ямболской области.

Россия
 Тамарино — исчезнувшее село в Ленинском районе Крыма.

Украина
 Тамарино — село в Снигирёвском районе Николаевской области.

См. также
 Тамарин

redpajama_set_name: RedPajamaWikipedia


Description Ashland, Oregon's Grizzly Peak was draped in clouds and snow, reflecting a visual symphony of soft pinks, blues, browns, purples, grays, greens, etc. Inspiring to see and fun to work with. Nice image for home and office!


Martha Horst (front row, third from the right) represented Illinois State at the founding of the National Council of Faculty Senates in Texas.
Martha Horst. Photo by Aaro Keipi.
The concept of shared governance serves as one of the cornerstones of Illinois State University, and flows through several of the institution's core values. Now Illinois State is lending its expertise in shared governance to help form a National Council of Faculty Senates.
This fall, Illinois State's Academic Senate Secretary Martha Horst traveled to Texas to join faculty members from state universities across the nation. Together, they founded the national council, dedicated to encouraging the sharing of strategies, policies, and best practices toward shared governance and academic freedom.
"We want to provide a voice for higher education and a means to communicate successful implementation of shared governance," said Horst, who has served on the Academic Senate for more than a decade.
The new, national council will have 41 founding members from state institutions that hail from New York and Georgia to Kentucky and Washington, D.C. Initial efforts will include developing a database and listserv to support communication on evolving issues. "When universities face similar challenges, it helps to be able to seek advice from others who have been there," said Horst. "The goal is to create a network to help institutions move forward." Topics discussed at the Texas gathering included first amendment free speech concerns, guns on campus, and the national perception of higher education.
Illinois State is known nationally for advances in shared governance. The institution was recognized on the 2018 honor roll of The Chronicle of Higher Education's "Great Colleges to Work For," including the category of Collaborative Governance.
Horst, who chairs the Rules Committee for Illinois State's Academic Senate, will help to define the rules of the national council. She noted Illinois State's history of shared governance dates back decades. "We can use those experiences to effectively lead a national effort," she said.
Shared governance reflects Illinois State's core values of Collaboration, and Learning and Scholarship. Discover Illinois State's values and directions in Educate • Connect • Elevate: Illinois State – The Strategic Plan for Illinois' First Public University 2018-2023.


text:
Sitting on their classroom floor in small groups, the 4- and 5-year-olds worked to piece together their very own Lego playground.
One group added a slide; a green flag marked the highest point of another's; one girl added Lego animals to her playground. After an hour, they proudly showcased what they all had built.
The students at Dunbar Early Learning Center in Hobe Sound are part of nearly a dozen afterschool programs across the Treasure Coast benefiting from a national First Lego League Diversity Grant, which helps provide robotics programs to students 4-14 who otherwise may have no opportunity to engage in STEM programs outside of school.
The grant, awarded to All About Achieving Learning Center — an education company on the Treasure Coast offering classes, tutoring and other education services in grades pre-k to college — enables students to engage with Lego products and learn from a STEM-based curriculum through partnerships between the center and local organizations and nonprofits.
The $30,000 grant, which paid for the materials and training for the center's teachers, was meant to serve around 300 students, said Tina McSoley, All About Achieving's founder. But an additional $20,000 donation from Genon Wicina and a partnership with the YMCA of the Treasure Coast has allowed it to provide programming to nearly 400 students already in its inaugural year, she said.
McSoley expects to work with around 600 children by the end of the summer.
A main goal of the six- to eight-week program is to spark interest in something new and engaging, said Washer Kerns, a Lego League teacher and the former Martin County robotics champion. He was one of two teachers leading the youth members at Dunbar Learning.
Perhaps the more important goal, however, is to "show the students that anything is possible," Kerns said.
That message rings especially true for Wendy Reynoso, Dunbar's executive director.
Working with Legos from a young age can "really set the foundation for critical thinking, creativity and learning," said Reynoso.
The students, most from economically disadvantaged backgrounds and communities, can work with their hands to create and accomplish different tasks, she explained.
"You can't be what you can't see," and working with Legos at every age can open students' minds to what is possible and what they're capable of, she said.
The program and curriculum are divided into three age groups: Discover, Explore and Challenge.
While the Discover group begins by engaging young students and encouraging them to work collaboratively on a shared goal or task, students at the next levels begin learning computer programming and coding.
For Kerns, instilling the fundamentals from a young age is key to opening doors for students to walk through in the future. Some high school students even have obtained scholarships for college or an internship for their work in robotics, he said.
"As long as they work hard, they can achieve anything," he said.
Moving forward, McSoley hopes the program can continue even after the grant expires. Partner organizations were required to have a teacher present to learn the program in order to teach it in subsequent years.
Most of all, McSoley said, she hopes the exposure to Lego at any age can spark an interest and positively influence students' lives.
"The most interesting piece is watching kids who I'm not sure have ever touched a Lego sit and build and work collaboratively together," she said. "It's been really interesting watching students after a few sessions engage, talk and create things."
Sommer Brugal is TCPalm's education reporter for Indian River, St Lucie and Martin counties. You can keep up with Sommer on Twitter @smbrugal and give her a call at 772-221-4231.


text:
HomeInstrumentationsOrchestraWong Fei Hung
Wong Fei Hung
By: Alan MacRae
For: Orchestra
Clarinets in B^b
Contrabass
Horns in F
Trumpets in B^b
Alan MacRae
Composed for the Wiltshire and Swindon Youth Orchestra on their concert tour in China and Hong Kong 2010. Wong Fei Hong was a Chinese folk hero who was both a martial arts master and a practitioner of Chinese medicine. This piece depicts his life, from his birth on the Pearl River delta; his playful childhood, during which he learns his kung fu; he puts away the violence of kung fu for medicine, with the flute and harp representing the wind and water of feng sui; the death of his son and his taking up martial arts again. The piece was first performed by the Wiltshire and Swindon Youth Orchestra, conducted by the composer, in October 2010.
Reviews of Wong Fei Hung
In order to submit this score to ScoreExchange.com Alan MacRae has declared that they own the copyright to this work in its entirety or that they have been granted permission from the copyright holder to use their work. If you believe that this score should be not available here because it infringes your or someone elses copyright, please report this score using the copyright abuse form.
Score: Wong Fei Hung
Score: Wong Fei Hung & full set of 19 parts (Show part names)
Bassoons, Clarinets in B^b, Contrabass, Cymbals, Drum Set, Flutes, Glockenspiel, Harp, Horns in F, Oboes, Piccolo, Tam-tam, Timpani, Trombone, Trumpets in B^b, Viola, Violin I, Violin II and Violoncello


text:
Q: Permalinks of archive tag wordpress I try to add link of tag archive in text that contain tag.
For example:- if i have tag that name "football" and in single.php i display the content like "the_content();", So now when article have word like " football " it must be add link to get me all article have word " football ".
I do this function, but i need the the link of tag archive ???
function tag_content_replace($post_content) {
   global $wp_query, $post;

   if (!is_single() ) return $post_content;
  $content_with_tags_link = $post_content;

 $posttags = get_the_tags();
 if ($posttags) {
   foreach($posttags as $tag) {
   $tag_name = ' '.$tag->name.' ';
  $link_ = ' name.'">'.$tag->name.' ';
  $content_with_tags_link =  str_replace($tag_name , $link_ ,$content_with_tags_link)  ;

  }
}

$content_with_tags_link = preg_replace('//', '', $content_with_tags_link);

 return  $content_with_tags_link;
}

A: The standard way to create the tag-archive page link is to ask it to WordPress with:
echo get_tag_link($tag_id_or_tag_object)

the function is smart enough to deal with id(s) or full tag objects like the ones returned by get_the_tags().
See here for more about the tag link: http://codex.wordpress.org/Function_Reference/get_tag_link


We are trying to provide our customers with the best possible solutions to help their business.
Constant development of our products ensures that our offer is always most compelling and provides the best means to achieve success.
We think that a successful solution always depends on it's possibility to fulfill the requirements. That's why we put great emphasis on contact with our customers. Actually, it's them who are designing the product. By gathering their experience and special needs we can provide tools to solve their specific problems and target the right needs.


text:
Q: i want to pass value of var file_id in appended html in href but it consider as a string

    $(".invite_button2").click(function(){
        var file_id = $(this).data("id");

        //alert(file_id);

    var popup2 ='
'+
                    '
'+
                      '
Rename
'+
                      '
'+file_id+']) }}">Delete
'+
                      '
'+file_id+']) }}">download
'+
                    '
'+
                  '
';

        $("#invite_popup").append(popup2);

        $(".invite_popup2").show();

      });

when am click on  delete
it shows me like: http://localhost/driveProject/deletefile/+file_id+
i want to print value of file_id in url.
please help me i'll be very thankfull.

A: let del = '
Delete
';

Hope you've got the idea


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Placer Valley is home to 23 wonderful hotels. Offering a wide range of services and brands, we are sure you will find the perfect hotel to meet your needs.
Check out our hotel directory to find special rates for select events.
No matter what the occasion or the size of your group, you'll find the perfect place to eat with friends, family, the team or colleagues in Placer Valley.
Browse our comprehensive list to find the best spot for you.
Have some downtime in between meetings or need to find just the right thing before the big event? Our area has no shortage of diverse shopping options.
Explore our shopping guide to find everything you need.... and want.


This morning, my friend Kim Davis Reynolds posted a picture of her pink Kate Spade purse with the caption "RIP Kate Spade."
I am ashamed to say that, at the time, I just glanced at the Facebook post, thought "Oh Kim broke her purse" or "Something happened to the company" and kept scrolling. Now, I wish more than anything that my first reaction was actually the truth.
After work, I turned on the radio. And that's when I finally heard the news. At age 55, Kate Spade — the designer, the icon, the woman behind the company's name — had lost her life to suicide. And, in a flash, I remembered the post that I so carelessly swiped past that morning, and I felt sick to my stomach.
Today, all across the world, Kate Spade fans like Kim are mourning Kate's death. But, more than the purses or the brand she built, I hope people will remember Kate as a visionary who paved the way for little girls to know they can be anything they want to be.
"I was shocked and devastated when I learned that she had committed suicide. She, like Robin Williams, brought so much happiness to all of us and to think they could not find that happiness for themselves broke my heart," Kim told me. "I have saved all my Kate Spade items to pass down to my daughters and hopefully one day my granddaughters."
Kate, who left behind her husband and her 13-year-old daughter, had been suffering from debilitating mental illness for the last three or four years, her sister Reta Saffo told the Kansas City Star. Reta tried to get Kate admitted into a treatment program but "nothing ever came of it." "In the end, the 'image' of her brand (happy-go-lucky Kate Spade) was more important for her to keep up. She was definitely worried about what people would say if they found out," Reta said.
For me, the image of "happy-go-lucky Kate Spade" — whose handbag designs were so vibrant and colorful — was so engrained in my brain that, even when it was in my face, I didn't believe it or think she could actually be dead.
I wish Kate knew that nobody cared about this persona. We didn't care if she was "happy-go-lucky." What we really cared about was her being alive.
Kim said, "I hope that she knew, in spite of all the darkness, that the articles she designed gave so many women a reason to smile and feel smart and sassy. I always have a little extra pep in my step when I'm adorned in Kate Spade. She was a fashion icon and she will be missed by millions!"
Like I've said time and time again — mental illness is an ILLNESS. And I wish Kate would have known if she was open about it and sought help, no one's perception of her would have changed. Everyone still would have thought of her the way Kim does. Because an illness has nothing to do with the kind of person someone is.
Just like letting a tumor run its course without chemotherapy — without treatment, Kate's illness took her life. For Kate and for so many others like her, I wish they would have known there are so many more options than dying.
In a tweet today, Dallas-based actor Stewart Tucker Lundy challenges you to "look around in your friends and see who could possibly be the next Kate Spade and check on them and see if they're OK."
If you are considering suicide or you are worried about someone else, please call the National Suicide Prevention Lifeline at 1-800-273-8255 or text "START" to the Crisis Text Line at 741741.