text:
What 26,000 Snakes Can Teach Us About Climate Change
Reptilian response could provide clues on how humans might adapt.
Jack Tamisiea
Among the most successful reptiles in North America, garter snakes thrive from the tropics to the edge of the Arctic.Robert Mason
This story was originally published by Atlas Obscura and is reproduced here as part of the Climate Desk collaboration.
DEEP IN THE DIMLY LIT recesses of Oregon State University's Weniger Hall, more than 26,000 garter snakes lie in wait. Coiled and crammed into jar after jar of yellowing alcohol, this assemblage of pickled snakes is more than an ophidiophobe's nightmare. Part of the university's reptile and amphibian collection, this is the world's largest assemblage of garter snakes. For several species, more specimens are housed here than in every museum in the world combined. This is no dusty collection of curiosities, however. For some researchers, the quest to better understand how animals will respond to our planet's changing climate starts with the jars in Weniger Hall.
Garter snakes, a group of 30-plus species belonging to the genus Thamnophis, are found from Central America to the edge of the Canadian Arctic. Their widespread success, and a few quirks of their lifecycle, make them ideal subjects to study how environmental changes affect the animals. According to Oregon State's Herpetological Collection curator Stevan Arnold, who brought back most of the specimens during decades of field research, garter snakes are abundant and prolific—a female red-sided garter, for example, can produce up to 70 snakelets in a single litter. As cold-blooded reptiles, unable to regulate their internal body temperature, the snakes are at the mercy of their environment, and, says Arnold, they "evolve rapidly in response to climate change."
Oregon State University's Herpetological Collection holds more than 57,000 specimens.
Stevan Arnold
For example, Arnold has compared the number of scales present on adult specimens in the collection across decades. In drier environments, when dehydration can stress the snakes, specimens often have fewer but larger scales, which retain moisture better than smaller scales.
Many of the snakes making up Oregon State's collection came from northern California's Eagle Lake, just east of the state's famous Lassen Volcanic National Park. In addition to abundant garter snake populations, the state-protected lake and its shores are home to bald eagles, ospreys, and the trout they hunt. What makes Eagle Lake's garter snakes unique is the amount of diversity between each population. Snakes found in alpine meadows grow more slowly and mature later, but live twice as long as the garter snakes along the lake's edge, for example—it was this link to environmental conditions, still not fully understood, that first drew Arnold to Eagle Lake half a century ago.
The Eagle Lake snakes are a lure for other researchers as well. Iowa State University evolutionary biologist Anne Bronikowski recently studied the impact of drought on snakes at the site. Garter snakes, who hunt small fish and amphibians, are particularly reliant on water. In order to understand how climate variation affected these snakes, Bronikowski measured changes in the snakes' immune systems over seven summers, from 2012 to 2018. The period included more than three years of severe drought, during which Eagle Lake's water levels plummeted. Bronikowski's team found that several of the resident garter snake populations around the lake experienced severe decline. Individual snakes studied in the project also showed diminished immune responses. "At some point, when an animal is either so stressed out, so dehydrated, or so overheated, we would expect the immune system to crash," Bronikowski says. Over the course of the project, she and her co-authors of a recent Ecology and Evolution paper found "compelling evidence" linking climate change to lowered immune system health.
Smoke from a wildfire darkens the horizon at California's Eagle Lake, a haven for multiple garter snake species.
Mike Lee/Alamy
Back at Oregon State, Arnold's colleague Robert Mason has also noticed the impact of climate change on garter snakes. In his lab, Mason has identified and sequenced the first known reptile sex pheromone, a chemical produced by the female garter snake to let males know she is ready to mate—it's so powerful that Mason has seen male garter snakes try to mate with pheromone-infused paper towels. Unlike Arnold, Mason's fieldwork takes him north. For his area of study, snake reproduction, "nothing comes even remotely close to what goes on up there in Manitoba," Mason says.
"It's totally climate change. The snakes come out earlier because it's warming up."
In one area of the Canadian province of Manitoba, rain and the unrelenting freeze-thaw cycle have carved exposed limestone into deep caverns and sinkholes. In these underground chambers, local garter snakes wait out the Canadian winter. When spring comes, the snakes emerge to breed, congregating by the tens of thousands in what Mason describes as "a sea of living spaghetti." For four decades, he has arrived each spring to observe this phenomenon, which is also evolving. "In the early '80s, we would go up there the first week of May and be there when the first snakes were coming out," he says. "Now, I have to go up around April 20, a good ten days earlier." He says there is only one explanation: "It's totally climate change. The snakes come out earlier because it's warming up."
Garter snakes, a group of 30-plus species belonging to the genus Thamnophis, are harmless to humans.
Kelly James/Oregon State University
As snakes in the field adapt to changing conditions, the jarred specimens at Oregon State help researchers put what they're seeing from year to year in a broader context. According to Greg Pauly, curator of herpetology at the Natural History Museum of Los Angeles County, Arnold's collection has generated a long-term ecological dataset that acts like a time machine. "It gives us a snapshot of what was happening in the past," Pauly says. "Increasingly, ecologists are recognizing museum collections as incredible opportunities to look at how species are responding to major changes like urbanization or a changing climate."
The snakes of Oregon State will soon be relocating to the university's biology hub, Cordley Hall, where they will be housed with a similarly impressive arthropod collection. There, the 26,000 garter snakes in jars, along with live snakes in Mason's lab, will continue to help researchers understand the reptilian response to climate change. What they learn may provide clues to how our own species may adapt to a changing planet. Says Mason, based on what he has learned from decades of studying the animals: "We actually share more in common with reptiles than we have that's dissimilar."
This Is Our Last Best Chance to Deal With the Global Climate Crisis
Jeff Goodell
Why "Blue Carbon" Credits May Be Poised to Take Off
Nicola Jones
Narwhal Tusks Have a Tale to Tell, and Not a Good One
A Salty Solution for Methane-Belching Cows
Nathanael Johnson


text:
/*
 * To change this license header, choose License Headers in Project Properties.
 * To change this template file, choose Tools | Templates
 * and open the template in the editor.
 */
package co.com.devline.sb;

import co.com.devline.eo.CotizacionHasMaterial;
import javax.ejb.Stateless;
import javax.persistence.EntityManager;
import javax.persistence.PersistenceContext;

/**
 *
 * @author pablo
 */
@Stateless
public class CotizacionHasMaterialFacade extends AbstractFacade<CotizacionHasMaterial> {
    @PersistenceContext(unitName = "DevlinePU")
    private EntityManager em;

    @Override
    protected EntityManager getEntityManager() {
        return em;
    }

    public CotizacionHasMaterialFacade() {
        super(CotizacionHasMaterial.class);
    }

}

redpajama_set_name: RedPajamaGithub


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'Israeli occupation will not stop without resistance'
New regulations allowing Israeli security forces to shoot Palestinian stone-throwers will backfire, critics say.
by Mel Frykberg
24 Sep 2015 06:59 GMT
The new open-fire regulations have been temporarily suspended until police snipers receive proper training [AP]
Issawiya, occupied East Jerusalem - The sounds of burning tyres, screaming ambulances, and intermittent gunshots accompanied the acrid smell of tear gas enveloping a wave of Palestinian youth facing off against Israeli special security forces raiding the village of Issawiya in occupied East Jerusalem last week.
Nasser Barakat, 16, and his friends ran towards the soldiers, throwing small rocks and Molotov cocktails before retreating under a hail of rubber-coated steel bullets, live ammunition, and tear gas canisters. They were taking part in Friday's "Day of Rage" protests against Israeli incursions into Al-Aqsa Mosque.
"I take part in protests regularly. Several months ago, I was shot in the leg with a rubber bullet by Israeli police and jailed for several days," Barakat, who spoke under a pseudonym due to safety concerns, told Al Jazeera. "I know that I could now be killed or face many years in jail when the new open-fire regulations are permanently implemented. But the Israeli occupation will not stop without resistance."
RELATED: Why Israel wants a religious war over Al-Aqsa
Following months of violent clashes between Israeli security forces and protesting Palestinian youths, Israeli security forces last week were given the green light to open fire on Palestinian stone-throwers in East Jerusalem with the 0.22-calibre Ruger rifles used by snipers.
Israeli Prime Minister Benjamin Netanyahu confirmed at a cabinet meeting on Sunday that Israeli police had already started implementing the new procedures over the weekend. But on Monday, the new open-fire regulations were temporarily suspended until police snipers received proper training.
Who provoked the clashes at Al-Aqsa?
In addition to the new regulations, the Israeli government also wants to implement further draconian measures that include: administrative detention for arrested stone-throwers, even children as young as 12, possible jail terms of up to 10 years for stone-throwing, up to 20 years for throwing Molotov cocktails, and heavy fines for the parents of stone-throwers.
An Israeli foreign ministry spokesperson declined to comment when asked by Al Jazeera whether the new regulations would put an end to the escalating clashes at Al-Aqsa.
Critics, however, have warned the new measures will backfire.
"These new Israeli measures will not stop the riots and protests in East Jerusalem and the West Bank," said Ayed Abu Qtaish from the Defence of Children International - Palestine Section in Ramallah. "Hundreds of Palestinians, including many minors, were arrested last year during clashes in the wake of the Gaza war and the burning murder of Mohammed Abu Khdeir by Israeli settlers. They were abused during transfer to detention facilities and during interrogation. Yet, the rioting and protests continue unabated."
The new measures being applied to East Jerusalem residents already apply to Palestinians in the West Bank who are subject to Israel's Civil Administration's military rule. Previously, Palestinians in East Jerusalem were subject to Israeli civilian law.
"However, the reality is that the children in East Jerusalem, who, in theory, are supposed to have more rights than their West Bank counterparts, are treated differently in practise," Abu Qtaish told Al Jazeera. "Under Israeli law, children are supposed to be accompanied by an adult during arrest and interrogation, while physical abuse is prohibited. In the majority of cases, these regulations are ignored when they apply to Palestinian children.
"What needs to be addressed are the underlying causes of Palestinian anger: the settlements, the attacks on Al-Aqsa, and the discriminatory policies - not more repression," he said.
Since we started protesting 10 years ago, over 170 people from our village have been injured and arrested ... As soon as they were released from prison and had recovered from their injuries, they were back protesting.
Murad Shtawi, West Bank protest coordinator
Human rights organisations have also warned that the new legislation could lead to more Palestinian casualties, further fuelling the cycle of violence.
"Israeli security forces using live ammunition will mean more Palestinians killed, which will lead to further anger and more clashes," said Tahseen Elayyan from Al-Haq human rights organisation in Ramallah.
"These open-fire regulations will not apply to Israeli Jews living in East Jerusalem or Israel as they are applied to Palestinians living in Israel. This further enforces Palestinians' perception that they are discriminated against and are second-class citizens," Elayyan told Al Jazeera. "Furthermore, Israel's plan to detain stone-throwers in administrative detention is a violation of international law when it is applied to children, especially those as young as 12."
TIMELINE: Al-Aqsa Mosque
Meanwhile, Murad Shtawi, the coordinator of protests in the northern West Bank village of Kafr Qaddoum, said nothing will stop Palestinians from fighting for their rights.
"Since we started protesting 10 years ago, over 170 people from our village have been injured and arrested. Fifty of them were shot with live ammunition. As soon as they were released from prison and had recovered from their injuries, they were back protesting," Shtawi told Al Jazeera. "We've also paid over 300,000 shekels [$76,000] in fines, and this was before the new repressive policies, which will be even more expensive. There is no price tag on our freedom."
East Jerusalem activist Fakri Abu Diab, from the Silwan Protection Committee, which is fighting Israel's Judaisation of East Jerusalem, said Palestinians would continue their resistance.
"We will continue to fight for Al-Aqsa, even at the cost of our lives," Abu Diab told Al Jazeera. "We will make the settlers' takeover as hard as possible."
The Palestine Liberation Organization has also weighed in, calling for "confronting Israeli terror schemes", while Palestinian Authority President Mahmoud Abbas accused the settlers of desecrating Palestinian holy sites with "their filthy feet". Hamas and other resistance factions have also promised retaliation.
Battle for Jerusalem

redpajama_set_name: RedPajamaCommonCrawl


text:
Suitsupply's 1st Canadian store opens February 20th
By Retail Insider
Rendering: Suitsupply
Suitsupply has announced that it will open its first Canadian store location on February 20th, 2014. We previously reported that the Dutch menswear retailer had leased space at 9-11 Hazelton Avenue in Toronto. According to its press release, the store will occupy about 4,800 square feet.
Suitsupply is a vertically-integrated men's suit retailer that was started in 2000 in Amsterdam. It has received many awards and was voted #1 men's suit retailer by the Wall Street Journal. Prices start at around $400 and both quality and style are considered to be exceptional.
Suitsupply is known for choosing 'unconventional' retail locations. Its Chicago store, which opened over a year ago, is located on the top floor of a former Barney's New York store and features a penthouse roof garden. As a size comparison, Chicago's Suitsupply store is reportedly about 5,500 square feet.
Suitsupply has 10 American store locations and it expects to have three more American stores within a few months, according to its website.
"Toronto isn't just Canada's largest city," says Suitsupply founder and CEO, Fokke de Jong. "It's also one of the world's style capitals — a vibrant and diverse city. Our decision to expand into this market was from the demand of our Canadian clients. We wanted to give them a store in the Toronto community and we're proud that we can deliver what they've been asking us for."
The company's press release also states: "Suitsupply's newest outpost is housed inside a converted mansion on Hazelton Avenue in the upscale neighbourhood of Yorkville. Brimming with Suitsupply's signature eye-catching photography and bold colour, the 4,800-square-foot space is the perfect backdrop for the label's tailoring-driven collection; impeccably tailored suits and sportcoats made from the finest fabrics from top Italian mills such as Larusmiani and Vitale Barberis Canonico.
Warm, welcoming and brimming with energy, Suitsupply is the perfect environment for the gentleman who is looking to feel relaxed while trying on a suit or sportcoat. Better yet, if something doesn't fit perfectly items can be altered to sartorial perfection on-site at the tailoring bar, which, as with all Suitsupply boutiques, is located front and center. The shop also features Suitsupply's ever-expanding collection of sportswear, shoes, and other accessories. Of course, this being Canada, there's plenty of warm outerwear on hand too."
[Suitsupply website]
Suitsupply
Retail Insiderhttps://retail-insider.com
Canadian Retail News From Around The Web For January 28th, 2022
Retail Insider - January 27, 2022
Canadian Tire marks 100 years with retrospective, food prices jumping, brands hope for Olympic boost, and other news.
Craig interviews the founder of Halifax ReTales Arthur Gaudreau who is marking 10 years of founding his informative social media/newsletter/blog focused on retail and foodservice happenings in the Halifax area. Gaudreau talks about how he started his publication after a mental health crisis and how it grew to have thousands of followers with its local spin on reporting.


text:
Tag: Isabella Rossellini
2010: A Look Back at a Lot of Interviews
December 12, 2010 / Will Harris
At the end of 2009, I took a look back at 100 interviews I'd done over the course of the year, and it was exhausting…not only for me, but possibly also for you, the reader. Oh, I still think it was a heck of a piece, but I believe I made a mistake by numbering them. I mean, you get about 20 – 25 into the proceedings, and it's, like, "Oh, geez, I've still got 75 left to go? Screw this, I'm out of here." So this time, I'm not going to tell you how many quotes are in the piece. I'll just say that I talked to a lot of really funny, fascinating, and decidedly forthright people during the course of 2010, and I'll let you dive in. Hope you enjoy the chance to reminisce as much I did, and here's to a great 2011 for us all!
Big Shots at the Box Office
"I was in Australia, touring with my films and live show, and I got an E-mail from my agent, saying that there was interest in me for Tim Burton's 'Alice in Wonderland.' I thought, 'Okay, that sounds good.' I thought it would be for a day or two, maybe a few days or something, and I would've been very happy to do that. But then the offer came in, and it was for virtually the entire run of the film. I didn't even know what part it was for, so I asked my agent, and he said it was for the Knave of Hearts. So I looked up the Knave of Hearts in the original book online and…it didn't really seem like a character that would require the run of the film. I thought, 'Something must be different.' And then I got the actual screenplay, and it was extremely different. I could see that it was written as a sequel. But it was a great part, and I was ecstatic to be in it…and I'm still ecstatic to be in it!" – Crispin Glover, Alice in Wonderland
"They called my agent and said they were auditioning for ('Inception'), so I flew myself back, I read for Chris (Nolan) once, and I left. I think it was later that day that I heard from my agent, saying, 'They've cut everyone except you. Now, they're going to go to London to see some people, and then we'll know more after that. So don't get your hopes up, but…this is great!' Then I came back and read again, and I got the job. And then, as you might expect, I freaked out completely." – Dileep Rao, Inception
"I was actually down at my ranch in South Texas, and my guys called me and said, 'Hey, we're trying to get you a meeting with Sylvester Stallone. He's casting a movie called 'The Expendables.'' Several months went by, and he'd already cast 'The Expendables,' but he still wanted to meet me for potentially playing the part of Dan Paine. So I went in to meet Sly, it was the first time I'd ever met him, and I'm a huge fan. I remember watching 'Rocky' back in '76 or whenever it was, then getting up the next morning, drinking eggs, and running down the street…and now here I am meeting with this guy!" – Steve Austin, The Expendables
"I was privileged and honored to work side by side with Sly (Stallone in 'The Expendables'). Most of my scenes take place with him, and I'm telling you, man, he took me under his wing, and it was a brilliant thing. I don't know what else to say. 'Rocky,' 'Rambo,' just everything he's done is iconic, and it wasn't lost on me. I love the man, and I can't wait to do another one, 'cause Sly's the king of the sequels…and in my whole career, I've never done a sequel to any one of my projects. So I'm, like, 'Sly, I'm ready for 'Expendables 2,' okay?'" – Terry Crews, The Expendables
"Jessica (Pare) was just about to disrobe…we were in the (hot) tub…and they were, like, 'Ready!' And she took off whatever was covering her in the tub. And somebody asked the boom guy a question just as she was disrobing, and all he could say was, 'Yesssssss…' He could only whisper. I didn't make a joke about it, though. I was just, like, 'Okay, Craig, keep it cool, keep it together…'" – Craig Robinson, Hot Tub Time Machine
"I made the mistake of using one term loosely and saying (filming in 3D) was a tedious process, and somebody made it sound really bad. The bottom line is that it took a little longer, and the one that suffered more than anybody was (director Kevin Greutert) and the camera guy, because they have to get it right. You know, calibration and being specific with lights and all that stuff. For me, it was a good excuse to go play with the crew that wasn't on set and crack a couple of jokes, so I got to socialize a little bit more." – Costas Mandylor, Saw 3D
"Usually, when you're coming in completely blind with who you're working with, you don't know if you're going to get along, nor do some people put the time in to try to get along. We were all in Pittsburgh, and we did do, like, two weeks of rehearsal before we started shooting ('She's Out of My League'), and in those two weeks, we hung out a lot…and, luckily, it went good rather than bad. Because sometimes it's just awful, and you're going, 'I can't stand that guy!' So we were lucky. I know a lot of people always say this when they come off work, because they're kind of trained to say it, but with this one, we all really got along, and I think that's what helps our chemistry on screen so much: we thought each other were funny, we even liked to hang out afterward, and that played well. " – Nate Torrence, She's Out of My League
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Movie news for a no longer new week
August 24, 2010 / Bob Westal
A fair amount of stuff happening…
* Tom Hanks, Julia Roberts may star, and Stephen Daldry might direct, an adaptation of a 9/11 themed novel by Jonathan Safran Foer called Extremely Loud and Incredibly Close. Lou Loumenick is, I'm sure, not the only one to hope the project never happens. The backlash against author Foer seems to be going full-steam. Since I"ve never read anything by him and missed the movie version of his "Everything is Illuminated," I'm completely in the dark on this one.
* I mentioned in a tongue-in-cheek way on Sunday that, despite a fairly disappointing $10 million showing for "Piranha 3D" over the weekend, given the modest $24 million, I thought a sequel a possibility. I certainly didn't expect this quick a turn-around, but there you go. Seems the foreign returns, combined with an okay take domestically on the famished fish tale were sufficient to justify another go-round at this price level.
* One person who I know for a fact to be delighted by the "Piranha" news is film blogger and devoted horror dad Dennis Cozzalio who reviewed — and kind of loved — the movie for the Bullz-Eye team this week, doing us all a solid as everyone in the staff was indisposed in one way or another. (My infamous gorephobia wasn't helping any, either.) Coincidentally, Dennis's excellent and already world-famous cinephile blog — Sergio Leone and the Infield Fly Rule — got a little more world famous today through the attention from the lofty likes of Richard Brody of The New Yorker today. The topic, strangely enough, was the work of the late action director Sergio Leone. The infield fly rule will have to take care of itself for now.
* Oh, and if you reaction to the idea of a sequel to the aforementioned silly horror flick was "when pigs fly!" the great Japanese animator Hiyao Miyazaki has a planned sequel for you.
* It's too sad to mention in this silly context, but it also seems wrong to ignore it and I don't know how else to handle this. Sincere condolences to comic actor Martin Short and his family. Extremely tragic news regarding his wife.
* Apparently, unlike most /Film commenters, I actually do care that there's may be a "Fantastic Four" reboot as they've always been my favorite Marvel characters, but I couldn't even make it past the oh-so-thin first half-hour of the first movie. Why not reclaim a lost opportunity? Casting rumors, however, I never care about. Actual casting news gets really old sometimes.
* If movies are making you sick, it might not be just the content. Nah, it's probably the content.
* The Playlist is correct. Pedro Almodovar's new film is definitely high up on my list of highly anticipated movies for next year. It's nice to see the Spanish director reteam with Antonio Banderas, who appeared in four of the director's early successes starting with "Matador" in 1986 and wrapping with the controversial "Tie Me Up! Tie Me Down!" in 1991.
However, they'll forgive us for anticipating even more the next film from Winnipeg's own resident eccentric cine-genius Guy Madden, which will feature Isabella Rosellini, Jason Patric, and Sir Simon Milligan himself, Kevin McDonald of The Kids in the Hall comedy troupe. No insult to Mr. Patric, but his costars appear to be two of the coolest humans extant as far as we're concerned here at PH. Ms. Rosellini gave a great interview to Will Harris some time back, and Mr. MacDonald has a terrific career-spanning chat over at the Onion which brings up the fact that, in drag, MacDonald has a small visual similarity to the luminous Ms. R.
* The end of one of modern journalism's greatest hates? Sharon Waxman extends an olive branch to Nikki Finke. This could be interesting.
* Capone at AICN has a great interview with thinking geeks' favorite Guillermo del Toro. A couple of items that were new to me, anyway: it's far from a sure thing he'll be directing "The Haunted Mansion" though he's definitely producing and cowriting. Also, del Toro is now openly hoping that Peter Jackson will wind up as helming "The Hobbit" after all.
Action Movies, Actors, Actresses, Animation, External Entertainment, External Movies, Horror Movies, Movie Dramas, Movies, News, Sci-Fi Movies
Antonio BanderasDennis CozzalioEverything is IlluminatedExtremely Loud and Incredibly CloseFanastic FourGuillero del ToroHeadlinesHiyao MiyazakiIsabella RosselliniJason PatricJonathan Safran FoerJulia RobertsKevin McDonaldMartin ShortMatadorNikki FinkePedro AldomovarPeter JacksonPiranha 3DRichard BrodySergio LeoneSergion Leone and the Infield Fly RuleSharon WaxmanSir Simon MilliganStephen DaldryThe Haunted MansionThe HobbitThe Kids in the HallThe New YorkerTie Me Up! Tie Me Down!Tom HanksWill Harris
Midweek movie news, and then…
June 17, 2010 / Bob Westal
After tonight, I'll be taking a break from the daily blogging grind for just a bit. That means I'll be out completely for a couple of days at least and then you may see a post here and there and then, suddenly, I'll be back like I was never gone in the first place, probably towards the tail end of the month. So, this will have to hold you for a little while.
* As of tonight, corporate raider Carl Icahn appears to be a majority stockholder in Lionsgate.
* I've never been a fan of the seventies movie of the silly seventies film version of "Logan's Run," but with Carl Erik Rinsch directing, my interest in the new film perked up considerably. Now, Alex Garland — who wrote and produced the not-entirely-unrelated upcoming version of "Never Let Me Go" which I discussed yesterday — has jumped on board, making it even more interesting. Better, they're approaching it as a new version of the book, not a remake of the film. In the 1976 film, by the way, no one in the futuristic society was permitted to live past 30. In the novel, it was 21.
* Sam Raimi has been confirmed as the director of "Oz: The Great and Powerful." Apparently Robert Downey, Jr., who just formed a new company with his producer wife, Susan Downey, is the most likely Oz at this point.
* Be sure and check out Will Harris's terrific interview with one of the best, Isabella Rossellini. Easily one of the most fascinating actresses of the last thirty years or so, with quite a backstory behind her. Don't miss it.
*Though Ms. Rossellini seems perfectly at home in a very humorous way with her fifty-something status, that is not really always the case for actresses. This month's conversation between Jason Bellamy and Ed Howard at the House Next Door underlines that point as the cinephile thinkers discuss two of Hollywood's greatest show-biz based films, "Sunset Boulevard" and "All About Eve," both released in 1950 and both dealing with actresses who struggling with this whole passage of time thing.
Actors, Actresses, Documentaries, External Entertainment, External Movies, Horror Movies, Movie Comedies, Movie Dramas, Movies, News, Sci-Fi Movies, test
Alex GarlandAlienAll About EveAllen BarraBagmanCarl Erik RinschCarl IcahnCasino JackCasino Jack and the United States of MoneyCloud AtlasDennis CozzalioGimme ShelterGlenn KennyHeadlinesHitchcockIsabella RosselliniJim ThompsonJoe CarnahanKarina LongworthL.A. WeeklyLeo the LionLionsgateLogan's RunLos Angeles Film FestivalMannequin 2: On the MoveMichael WinterbottomMiley CyrusNarcNever Let Me GoNikki FinkeOz the Great and PowerfulPeter BrunettePsychoRidley ScottRobert Downey Jr.Sam RaimiScorseseSunset BoulevardSusan DowneyThe Killer Inside MeTom TykerWachowskisWhite Elephant Blogathon
TCA Tour, Jan. 2009: "Green Porno"
January 10, 2009 / Will Harris
I considered starting off this posting with something titillating, but given that I'm already a little worried about what sordid types will accidentally pull up this link because of the inclusion of the word "porno," I should probably just jump into the matter at hand: Isabella Rossellini's strange but amusing Sundance Channel series, "Green Porno," which soon begins its second season.
What is "Green Porno," you ask? Well, not that it will probably help clarify things a great deal, but here's a photo from the show, courtesy of Sundance:
Okay, here's the deal: Ms. Rossellini decided that she wanted to do a series about the sex life of different animals, but to avoid the issue of not actually having footage of the beasts in mid-coitus, she provides a re-enactment herself with the assistance of costumes which offer, shall we say, a slightly artistic interpretation of the momentous event.
"I don't want to be like documentary filmmakers, in a hole in the cold for five months, waiting for that squid to mate," she says. She does, however, writee the scripts and storyboards the episodes herself, doing all the requisite research to make sure everything's up to snuff, including a recent trip to Patagonia.
"I've read about animals since I was a child," she said. "I wasn't good at school, but if I had been good at school, I would have been a biologist. Or I would have been Jane Goodall. That's who I wanted to be."
Now, you'd think it might get to be a bit of the same-old same-old after a few episodes, but you'd be wrong: some of methods of reproduction are, in Ms. Rossellini's words, "scandalous."
"You know, some of them are hermaphrodites, some of them change sex during their lifetime," she explained. "Things that if we would do it as human beings, we would be arrested, but they do it naturally. It's the variety that anything is impossible, the unthinkable. You think you can think of something really scandalous in your mind? Well, the animals are going to do more that you can imagine. A lot of fish are sometimes born female and become male or born male and become female. That I didn't know. I was surprised, even simple animals like shrimp, that we eat all the time, we don't know that he does that. Earthworms, that we all know, we find in our garden, they are hermaphrodite and they mate in the 69 position with the head and the tail like that."
At this, Rossellini smiled.
"So you wanted something scandalous?" she asked. "There it is."
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Brand Upon the Brain
September 16, 2008 / Bob Westal
It's over-simplifying, but there's no way around it: Winnipeg surrealist Guy Maddin works the same general territory as David Lynch. But while Lynch is still, in his unique way, a creature of Hollywood, Maddin has remained a Manitoba miniaturist whose films are both overtly psychological and proudly melodramatic. Oddly enough, Maddin's movies are often more accessible than Lynch's – at least partly because the filmmaker is an unabashed fan of the primal storytelling style of silent movies. "Brand Upon the Brain" builds upon the director's fandom by being Maddin's second actual silent film, and was originally presented as a theatrical event with a live orchestra, sound effects artists, and narrators. This typically lavish Criterion DVD includes both studio recordings and crisp live audio tracks with seven different narrators, including Isabella Rossellini ("Blue Velvet"), professional weirdo Crispin Glover, and the great nonagenarian character actor Eli Wallach ("The Good, the Bad, and the Ugly").
The movie itself combines elaborate fantasy and confessional filmmaking, at least on the level of metaphor – the main character is named "Guy Maddin" and the director has described the film as "97% true." It's not a drag, though – there's a pleasing and funny jumble of genre elements ranging from teen detective to grand guignol horror, some nudity (both the sexy kind and the not so sexy kind, in this case involving a male corpse) and Ms. Rossellini's narration is literally a scream. Featuring a deliberately herky-jerky editorial approach (a new wrinkle for Maddin that I'm not wild about), "Brand Upon the Brain" works for the most part, but for me this doesn't quite add up to Class A insanity. I would have happier with a bit more melodrama and a bit less psychosexual metaphor.
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Harry How / Getty ImagesUCLA coach Chip Kelly talks with quarterback Dorian Thompson-Robinson during the second quarter of their game against the Fresno State Bulldogs at the Rose Bowl on Saturday. (Harry How / Getty Images)
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UCLA QB's Dad Eviscerates 'Million Dollar Coach' Chip Kelly over Winless Start
By Dave Kovaleski
Published September 18, 2018 at 8:45am
The Chip Kelly era at UCLA is off to a bad start, and the father of quarterback Dorian Thompson-Robinson has laid the blame squarely on the shoulders of the coach.
In a series of tweets, Michael Robinson, the quarterback's father, called out Kelly after the Bruins got blasted 38-14 by Fresno State (2-1).
"It is all about the coaching, lousy coaching and play calling… Coaching that is so bad that it demands closed practices… Million dollar coach who bares (sic) no responsibility… Just random observations from a frustrated dad!" Michael Robinson said.
He is speaking on and about the factual… It is all about the coaching, lousy coaching and play calling… Coaching that is so bad that it demands closed practices… Million dollar coach who bares no responsibility… Just random observations from a frustrated dad!
— Michael Robinson (@DoriansDAD) September 17, 2018
His son, a freshman, came to UCLA as the 36th-ranked prospect in the Class of 2018 out of Bishop Gorman High School in Las Vegas.
He started the year as the backup to Wilson Speight, but Speight got injured in the team's season-opening 26-17 loss to Cincinnati and Thompson-Robinson was thrust into the starting role. Saturday against Fresno State he went 10-for-24 for 151 yards with one touchdown and two interceptions. He also ran for 49 yards.
After one of the interceptions, Kelly was shown on the sidelines barking at his young quarterback.
Look, coach Kelly, if you wish to call him this is 4 and 26 for his last offensively called football games… Dorian has only played in 3 of the last 30 games… Can you say duped!
Kelly said he simply wanted to know what Thompson-Robinson had seen on that play.
"There's a lot there to work with," Kelly said of his quarterback during his postgame press conference. "There were times when we were really happy with what he did, and there were times when we will watch the film and correct him. The great thing about Dorian is he doesn't seem to make the same mistake more than once."
"The one thing he lacks is experience, and he's getting it in games and that's part of the growing process," he said.
Thompson-Robinson downplayed the sideline conversation.
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"I gave him an answer and it was just move on," Thompson-Robinson said after the game, according to the Los Angeles Times.
RELATED: 3 Ex-NCAA Football Players Sue School Over Injuries
Wide receiver Theo Howard, who connected with Thompson-Robinson on a 45-yard touchdown pass, urged patience.
"Obviously it's a brand-new offense. We're still working on jelling and getting together," Howard told the Times. "We have new faces on the line. We have true freshmen that are playing at the receiver and running back spot. Everybody's just getting used to each other and trying to play."
"It's a process, but we'll get there. We just have to keep the faith," he said.
His years at Oregon was simply a fluke on his part… I am sure that he stood on the shoulders of the actual player callers… Random thoughts, outside looking in, closed practices…
But Michael Robinson, for one, has seen enough of Kelly.
"His years at Oregon was simply a fluke on his part… I am sure that he stood on the shoulders of the actual player callers… Random thoughts, outside looking in, closed practices," Robinson tweeted.
The Bruins have not gone 0-3 to start a season since 1971. After a much-needed bye this week, the Bruins take on 3-0 Colorado on Sept. 28.
Dave Kovaleski
Contributor, Sports
Dave is a lifelong sports fan who has been writing for The Wildcard since 2017. He has been a writer for more than 20 years for a variety of publications.
Dave has been writing about sports for The Wildcard since 2017. He's been a reporter and editor for over 20 years, covering everything from sports to financial news. In addition to writing for The Wildcard, Dave has covered mutual funds for Pensions and Investments, meetings and conventions, money market funds, personal finance, associations, and he currently covers financial regulations and the energy sector for Macallan Communications. He has won awards for both news and sports reporting.
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Tags: NCAA Football, UCLA Bruins


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>> these are middle-class people who decided it's much better to come back here and they're working to fight to make changes. >> proud to tell your stories. this is al jazeera. hello, everyone. welcome to this newshour live from london. coming up in the next 60 minutes: >> the paris attack suspect says he was the man in the hat wanted for the brussels' bombing. >> a rocket attack in the afghan capitol after the u.s. secretary of state wraps up high-level talks. tourists are told to avoid turkey as officials warn of a credible threat.
research that shows how melting ice is shifting the earth on its axis. we will be here with all of the day's sport including barcelona suffer a shock loss as both madrid clubs gain ground on them. bell juchl prosecutors say the paris attack suspect has admitted to being the so-called man in the hat wanted in connection with bombings in brussels. police have been hunting a third man seen with two suicide bombers just before the city's airport was attacked. he was arrested in the belgian capitol ol saturday. here is the latest. >> reporter: now, raid. this time a bell jan safe house that may have been connected to the paris and brussels' attacks.
no weapons or explosives were found. the country's prime minister praised his security forces >> we feel positive about the latest developments. we praise the security for their efforts. we know we have to stay very alert and be very careful. a lot of military and police are on the ground to maintain our safety and security. >> on saturday, charges were leveled against men alleged to have been in the attacks. abrini was seen at a petro station in northern france two days before the november attacks in paris. late on saturday, a prosecutor said he is the confirmed man in the hat, seen just before the blast. he said to have confessed to prosecutors.
>> they were actually able to extract this information via interrogation which shows they are taking that more seriously. shortly before the brussels' stakts they used only an hour of interrogation and were unable foil plans for a brussels attack. at this time, they were able to confirm the identity of europe's most wanted since the paris attacks. >>. >> members defendant islamic community paid tribute to the victims. >> this is something we do not tolerate. it's important for us to be present to show our support and thank the bell jan who supported us. >> an express of solidarity they say that's essential to make belgium safer and stronger.
in the old sort of communist fashion when there were more regimes. china still has a ruling party in the same way. he wants the party to be more institutionalized. it lapsed under his father who favored the army. so, it's not getting rid of generals. he rotates the top brass at extraordinary speed to make sure the party is in charge and the unstated assumption is that he is firmly in charge of the party as well. it's a very interesting move. they managed without the for 35 years. he didn't have to do this. the world watching carefully every step that is made in north korea but i want to talk a little bit about chooi. how is it positioned on north korea? has that changed in the last couple of years? do you think? is there a softening of its support in some way?
syria/israel border. civil yajz continue to pay the highest price. osama bin javade reports. >> more syrians up radioed from from their homes. hundreds of families have been forced to leave as fighting between opposition rebels and isil-affiliated fighters has intensified. >> mothers were carried out on horseback. those who refused were forced to make the journey on foot for hours. >> the southernmost part of syria straddling the israeli and jordanian borders. local groups joined isil. both sides have pushed back regime forces over the years. now fighting between opposition groups and isil affiliated fighters has intensified.
>> opening up a front against the rebels which is different from the prior status quo where the move was at war with al-nusra and it's coalition of alleys where now you see an active new offensive and activation, i think, of isil s groups have been fighting to keep darah out of. but now there is a three-way fight between isil, governmental fighters t mahmoud is forced to turn a livestock truck into a new home. >> we are forced to run for our lives. we went through these steep ridges with our children.
we were made homeless by the regime. what kind of arrive is it? is this a life? >> after five years of war, life in syria is really just a matter of survival. osama bin javade. al jazeera. >> violence at the labor reform protests. police fired tear gas. reforms are being championed by france's socialist government in the hope they will create more flexibility. the workers fear it will erode their workplace protection: thousands have rallied in warsaw to tighten already strict abortion laws. the church has called for pregnancy termination to be illegal in all circumstances. it has angered procetests.
crossed the border into serbia where we were turned back. on the border with serbia, they let some in. some others were not allowed to continue. they were service.
year. many peruvians are still undecided as maria sanchez reports from lima. this month, 38-year-old was standing outside his home. a young man walked up to him and shot him twice in the head. his family said he died a victim on a rising wave of violence. >> there are seventeen to 18-year-olds who walk around armed and they have become more aggressive. there has to be a new strat degree to change this. >> reporter: crime in peru is getting more violent. shootings and armed robberies happen in daylight. police say one in every three murders is committed by a hitman. solana says she goes to the market carryingote only the money she will spend. she doesn't trust there are enough police to protect the population. >> you go out in a terrible fear. you can't have more money because you walk around scared.
they did not bar kaiko with this race with the same issues that this other candidate had thanks, mariana. supporters of the brazilian president, dilma rousseff are waiting to hear the outcome of an impeachment commission. the commission will make its decision on monday with a vote on the issue next week. adam raney reports from brazilia. a monnume to this this latin america giant. you believe fridays see the political class evacthe capitol.
structure. over there, the congress. in front of me, the supreme court, and behind me, the presidential palace, literally hanging in the balance herb her opponents could be closer to pushing her from power. >> research has reprevioused the impact climate change is having on the way the earth spins. scientists med what they are ca polarmation, the way the earth moves on its accessises. after moving toward canada, the direction of polar motion is now east, heading towards the u.k. joining us live from pats dena in california by skype is with nasa's jet prop pulse authority.
start by climate changes the way the earth wobbles on its axis >> to understand, we have to understand the fundamental principle basically. so imagine we have a sfier and if we take some type of material out of this sphere and the spin axis or the poll, in other words, to head toward the location where you remove the mass the reason you lose the mass, for example, essentially the loss of the mass is trying to pull the poll toward the axis itself.
green land, iceland is one major component of the redistribution model that we have analyzed in this particular paper. >> should we be concerned about the fact that this polar motion has effectively changed direction if you like? should we be worried about that? >> it is affects the daily ol a global scale, no. but in terms of some type of every day application, for example, to get more accurate results from your gps, for example, so this kind of motion is very important to understand scientists have been measuring it for more than a century now. how does that monitoring and rye search help scientists? >> that's a very good question.
finding in terms of constraining the global scale model. >> that's extraordinary research. thanks for joining us. >> thank you for having me. thank you. bye. now, poetry slam, the act of reciting poems is picking up a huge following among young people in nepal. two young women using the power of poetry to fight sexual abuse and violence. last night, you came home to me and said baby, what if i hit? a poem about domestic violence. >> you said you would do me know harm. you said you had do me know harm. >> her friend joins in.
>> by now, the two have been known for their bold poems which often make people squirm on their seats. >> so we started back in 2010 december, when there was a spoken word workshop and a competition organized. >> we were writing poetry as well. but seeing the performance, the words were almost like it came alive and it was on stage. i remember being very nervous as well but also feeling very liberated sort of and then it was like a hook. >> since then, the two got together with other participants and started word warriors. now spoken word has spread across the country among young people. they are involved in training more people in spoken word poetry. >> spoken word poetry has ch captured the imagine nation. several hundred thousandswar watch the word warrions often.
>> trainings like this one are being held all over the country in the word warriors get more requests. >> i call it being struck. we see that happen to people, to younger kids than you. they just eyes light up and it's like we are seeing mean who are really shy or awkward. they go on stage. it's sort of like a validation that you get when you are telling your own story on stage that empowers you in a certain sense. >> that sense of empowerment can be seen in the poems of the slam poets. in this one action they raise the issue of women's rights to pass on citizenship to their children. they ask: if mother nepal's children are nepal then why aren't nappali children nepali? and the crowd cheer on.
al jazeera, nepal. >> in canada, board games going where only computer games have gone before. >> a crunch game, trying to keep on course.
cafe was snakes and lattes in 2010. now, it's got two locations. one, the largest board game establishment. there are more than a thousand games to play here as well as people known as gurus. >> curate the collection, make sure it is full of games that our customers will enjoy and as head game guru, i am in charge of training the staff to make recommendations and teach the games to our customer. >> it's not sure why toronto is the leader. it could be the next he will climate or maybe just a critical mass of residents who want to go analogue, leave the dictal world at home. >> it's a good place to come and be aware from computers and phones? >> my favorite part is to win and show my family how superior i am to them.
league leading 30th goal of the season and set up two more. this is how those results leave la liga looking. athletico madrid three points mind bartsa after beating espanol they are-1. six games to go for the top three barcelona have a 3-point advantage. arsenal's hopes had a blow. blowing a 2-goal lead against west ham as andy coral scored a hat trick for the home side. the game finished 3-3. the result that will leaves arsenal 10 points behind lester who play on sunday. >> third in the league. 59 points that's not where we want it to be. we made it more difficult for ourselves to win the championship.
the top. two from griffith and helpful goalkeeping securing a 2-1 win. an 8 point lead at the top of the bundeslige. second place contractman play on sunday and we will be looking to go close that gap. we take you on rival shaka and go into the match following a 1-1 draw against liverpool in the first leg of their europa le lead. on the run of less than games without defeat in the league. >> we want to win this match but be diligent. there are players whether or not have been intense this time and therefore, they are going to be a few switches. the third round of the fares major year of the masters is going on august youa. jordan spieth leaves the way. he is trying to written the tournament for a second time in a row. rory mcilroy has dropped down a little. he is in a 3-way tie for 6th.
manny pacquiao and timothy bradley made the weight ahead of their welterweight contests in los angeles pacquiao says this will be the final fight. that's what it looks like at the moment. the address is aljazeera.com. for the moment, that's it from me and the news hour team but we are back in a couple of minutes. bye-bye.
>> we're here to fully get into the nuances of everything that's going on, not just in this country, but around the world. getting the news from the people who are affected. >> people need to demand reform... >> ali velshi on target.
in this this this. >> it themselves equip and train people to document abuses. the renowned musician reflects on a life event that infliences his work now. >> i was bullied by a group of kids. they took my clothes out and these were people i thought were my friends. >> he is half the brakes behind the creation of elders, a group of global leaders that worked for human rights.


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Home » Dead Sea Scrolls » Religious Life at Qumran » The Qumran Community and the Gospel of John, Richard Bauckham.
By Anne April 14, 2008 0 Comments Read More →
The Qumran Community and the Gospel of John, Richard Bauckham.
The Dead Sea Scrolls
The Dead Sea Scrolls Fifty Years After Their Discovery (ed. Lawrence H. Schiffman, Emanuel Tov and James C. VanderKam), Israel Exploration Society, Jerusalem 2000, p.105-115.
It seems to have become quite widely accepted that the parallels between the Johannine literature of the New Testament (the Gospel and Epistles of John) and those texts from Qumran which most likely express the community's own theology are probably the most impressive parallels between the New Testament and Qumran, and are so impressive as to require a historical connection closer than could be provided merely by the common Jewish milieu of late Second Temple Judaism. The hypothesis of some kind of influence from Qumran on John is widely accepted, whether regarded as indirect (e.g. R. E. Brown)1 or direct (e.g. K. G. Kuhn,2 J. H. Charlesworth,3 J. Ashton).4 But in my view this hypothesis is mistaken. It arose from a natural enthusiasm over parallels between the Scrolls and the New Testament when the Scrolls were first published,5 but the parallels in this case have not been assessed with sufficient methodological rigor.6 I do not think they amount to a case for influence or for any particular historical connection between John and Qumran. In this paper, I shall focus on the evidence for a connection to which most weight is usually given- the expression of dualistic thinking in light and darkness imagery in both the Qumran texts and the Fourth Gospel,7 and I shall add some remarks about the "Spirit of truth," often regarded as the most striking terminological parallel between the Qumran texts and the Fourth Gospel.
The extent of the similarity between the dualism of the Qumran texts and the dualism of the Fourth Gospel has been debated, but even those who emphasize dissimilarities more than others seem to agree that the extensive use of light/darkness imagery to express a dualistic world view in both cases represents a very striking similarity.8 In assessing the hypothesis of a Qumran origin for Johannine dualism, it is therefore very useful to focus on precisely how this imagery of light and darkness is used in each case. This will enable us to avoid conducting a comparison at too high a level of abstraction.
The dualism of the Fourth Gospel is expressed in two different sets of images. One is the imagery of light and darkness (1-4–9; 3-19–21; 8-12; 9-4–5; 11-9–10; 12-35–36, 46; cf. 1 John 1-5–7; 2-8–11), the other is the spatial imagery which appears in the terms "from above" and "from below" (8-23), and "not from this world" and "from this world" (8-23; 18-36; cf. 15-19; 17-14, 16). The two sets of images, therefore, are the light/darkness opposition, and the above/below and God/world opposition. It is very important to notice that these two sets of images never combine or overlap in the Fourth Gospel; each is kept distinct from the other.
Of these two sets of images, the Qumran texts provide parallels only to the light/darkness opposition, which, of course, is found also in other Jewish texts. For the distinctively Johannine use of "the world" and "this world" in a pejorative sense, and the distinctively Johannine contrast of "from above" and "from below", the Qumran texts provide no parallel at all.9 This in itself makes implausible the view that Johannine dualism as such derives from Qumran dualism. It would surely be hard to argue that the light/darkness imagery is the primary expression of Johannine dualism, and the above/below and God/world opposition constitutes a secondary development. The latter plays just as important a role in the Gospel as the former. Consequently, even if the Johannine use of light/darkness imagery derives from Qumran, this could not easily be understood to mean that Johannine dualism as such derives from Qumran.
But can the Johannine use of light/darkness imagery plausibly be held to derive from the Qumran texts? We should first recall two evident facts. First, the contrast of light and darkness is the most obvious of dualisms observable in the natural world, and has therefore acquired the metaphorical meanings of knowledge and ignorance, truth and error, good and evil, life and death in most and perhaps all cultural traditions. Secondly, these metaphorical uses of the light/darkness imagery occur relatively often in the Hebrew Bible and in Second Temple Jewish literature and so were readily available in the Jewish tradition to the authors of both the Qumran texts and Johannine literature. To establish a special connection between these it is not sufficient to point out that few of the other Jewish texts emphasize the light/darkness imagery to the extent that 1QS and the Fourth Gospel do.10 The fact that both 1QS and the Fourth Gospel make more prominent use of this imagery than most Jewish texts proves very little. If the imagery was available in the Jewish tradition, it would not be especially surprising to find two authors independently developing it more extensively than most other Jewish texts do. Only if the development in the two cases exhibited extensive similarities not attributable to common roots in the common Jewish tradition would there be any reason to postulate a connection. If, on the other hand, there were extensive dissimilarities in the two developments, and if the distinctive development in each case could be plausibly explained as a development of elements in the common Jewish tradition, then to postulate a connection between the two developments would be unnecessary and implausible.
I shall argue first that the use of the light/darkness imagery in the Fourth Gospel on the one hand, and in the Qumran texts on the other, exhibits far more impressive dissimilarities than has been noticed in the scholarly enthusiasm for drawing conclusions from the comparatively unimpressive similarities. While this considerably weakens the case for influence from Qumran on John, it does not necessarily disprove it. The dissimilarities might result from John's creative adaptation of the basic motif he borrowed from the Qumran texts. In order to disprove this possibility, I will show that the distinctively Johannine uses of the light/darkness imagery, which cannot be paralleled in the Qumran texts, can be paralleled to a significant extent in other Second Temple Jewish literature and can very plausibly be understood as rooted in biblical texts predominantly different from those which influenced the uses of the light/darkness imagery in the Qumran texts. Since what is distinctive in the Johannine use of the light/darkness imagery finds parallels in other Second Temple Jewish literature and sources in the Hebrew Bible, what the Johannine use has in common with the Qumran use is more plausibly attributed to common dependence on the Hebrew Bible and general Jewish tradition than to any closer relationship between John and Qumran.
Among the Qumran texts the light/darkness dualism occurs predominantly in the Rule of the Community (1QS), the War Rule (1QM, 4QM), and the fragmentary text known as 4QVisions of Amram (4Q543–548).11 Since the most impressive parallels with John have been seen in the passage about the two spirits in 1QS 3-13–4-26, I will focus on this passage, but add references to relevant material in the War Rule. The passage in the Rule of the Community uses three pairs of opposites synonymously- light and darkness, truth and deceit, justice and injustice. It depicts two angelic beings, the Prince of Lights and the Angel of Darkness, the spirit of truth and the spirit of deceit, who are the sources of good and evil in the world. Both were created by God, though God loves one and hates the other, and has destined the one for triumph and the other for destruction. Meantime, they contend with each other in human hearts. Depending on the dominance of either, human beings are divided into the sons of light, truth, or justice and the sons of deceit. The influence of the two spirits in human life is correlated with the image of the two paths drawn from the wisdom tradition- people walk either in the paths of light or in the paths of darkness. Those two ways lead to different destinies at the eschatological judgment, again described partly in the imagery of light and darkness- the light of glory in eternal life and the darkness of the nether regions in which the wicked are punished and destroyed. The War Rule uses the light/darkness dualism not in this psychological and individual way but to depict the eschatological war in which Michael, his angels, and the sons of Light will defeat Belial, his angels, and the sons of darkness. The same cosmic dualism appears in different aspects in the two works.
Noteworthy differences from the use of the light/darkness imagery in the Fourth Gospel are-
(1) These Qumran texts exhibit a stereotyped and elaborate dualistic terminology, in which each term has its corresponding opposite- the spirit of truth and the spirit of deceit, the sons of light and the sons of darkness, the paths of light and the paths of darkness, and so on. Apart from the terms light and darkness themselves, only one of these terms — "the sons of light" — appears in those passages of the Fourth Gospel which use the light/darkness imagery (12-36). This single coincidence of terminology cannot carry much weight- while frequent in the Qumran texts we are considering,12 it occurs only once in John and is therefore no more characteristic of John than of Luke, Paul, and the author of Ephesians, each of whom, like John, uses the expression only once (Luke 16-8; 1 Thess 5-5; Eph 5-8).13 The list of terminological parallels should not be expanded to include phrases occurring in John outside the passages using the light/darkness imagery, especially not when these are such commonplace expressions as "the holy Spirit," "eternal life," and "the wrath of God,"14 but not even in the case of the distinctively Johannine term "the Spirit of Truth," which in John has no relationship to the light/darkness imagery. (I will return to this term itself later.) It is hardly credible that if the Qumran use of the light/darkness imagery influenced John, the highly distinctive terminology which virtually constitutes the Qumran use of the light/darkness imagery should have left such minimal traces in John.15
(2) Conversely, expressions characterizing the Johannine use of the light/darkness imagery have no parallel in the Qumran texts- "the true light" (1-9; cf. 1 John 2-8), "the light of the world" (8-12; 9-5), "to have the light" (8-12; 12-35–36), "to come to the light" (3-20–21), "to remain in the darkness" (12-46; cf. 1 John 2-9), and the contrast of "day" and "night" (9-4; 11-9–10).
(3) Important features of the way the light/darkness imagery functions in the Qumran texts are entirely absent from John. For example, essential to the Qumran usage are the two spirits of light and darkness represented by the Prince of Lights and the Angel of Darkness, Michael and Belial in the War Rule. They do not appear in John's use of the light/darkness imagery where Christ himself is the light, but the devil, who in other parts of the Gospel is "the ruler of this world" (12-31; 14-30; 16-11) and "the father of lies" (8-44), is never related to darkness.16 Secondly, neither the conflict of light and darkness within the heart of the individual nor the conflict between the two categories of humanity, the sons of light and the sons of darkness, appears in John, where 1-5 is the only verse to make any use at all of the image of conflict between light and darkness. Thirdly, the use of light and darkness to characterize the alternative eschatological destinies of the two classes of humanity is absent from John,17 even though this was common in Jewish eschatological imagery (e.g. Tob 14.10; Pss. Sol. 3.12; 14.9; 15.10; 1 Enoch 1.8; 5.6–7; 46.6; 63.6; 92.3–5; 108.11–15).
(4) Within the Johannine use of the light/darkness imagery, the central image is that of a great light coming into the world, shining in the darkness of the world, giving light to all people so that they may come out of the darkness into the light, and be able to walk in this light instead of stumbling in the darkness (see 1-5, 9; 3-19; 8-12; 11-9–10; 12-35, 46). This dominant image of a great light shining in the darkness is not at all the dominant image in the Qumran texts' use of light/darkness imagery. At one point the War Rule envisages the time when, following their defeat of the Kittim, the sons of light will shine in all the edges of the earth giving light until the end of all the periods of darkness when God's own glory will shine for eternity (1QM 1-8). But this is virtually the only instance of the image of light shining in and dispelling darkness.18 It is subsidiary to the dominant image of conflict between light and darkness where very often the metaphorical force of the words light and darkness seems to have been largely lost and they function simply as names for opposing cosmic principles, interchangeable with truth and deceit, justice and injustice. In the Fourth Gospel the light/darkness imagery is always used to convey specific visual images of light and darkness, of which the central and dominant one, the great light shining in the darkness of the world, finds a parallel at Qumran only in one line of the War Rule.19
(5) Finally, the difference in the imagery corresponds to a difference in the meaning conveyed by the imagery. In the Fourth Gospel the central image of the light shining in the darkness has christological and soteriological significance. Christ is the light of the world, come into the world so that people may come out of the darkness into the light. At Qumran, on the other hand, the imagery of light and darkness is used to portray a conflict between cosmic hierarchies of good and evil, contending in the heart of the individual and on the heavenly and earthly battlefield of the eschatological war. There is no thought of people moving from "the lot of darkness" into light.
In summary, the similarity between the use of light/darkness imagery in the two cases is almost entirely limited to the basic symbolism- light and darkness symbolize truth and error operating on a cosmic scale. The particular development of this symbolism in each case diverges widely. Characteristic terminology, dominant imagery, and theological significance all differ to such an extent as to make the influence of Qumran on the Fourth Gospel unlikely.
We will now show how the use of light/darkness imagery in the Fourth Gospel has its own sources in the Hebrew Bible and parallels in Second Temple Jewish literature. These sources and parallels explain precisely the ways it diverges from the Qumran texts' use of such imagery and make the hypothesis of influence from Qumran on John entirely redundant.
(1) The opening verses of the Prologue to the Gospel are an exegesis of the opening verses of Genesis, and the first appearance of the light/darkness imagery in the Gospel (1-4–5) constitutes an interpretation of the light and darkness of the first day of the Genesis creation narrative (Gen 1-3–5).20 In this way the Johannine Prologue belongs to a Jewish tradition of theological exegesis of the Genesis creation narrative which often devoted particular interest and speculation to the work of the first day and to the primordial light which appeared on that day (e.g. 4 Ezra 6-40; LAB 28-8–9; 60-2; 4Q392 1-4–7; 2 Enoch 24-4J; 25; Aristobulus, apud Eusebius, Praep. Evang. 13.12.9–11; Philo, De Op. Mundi 29–35).21 Most instructive for our purposes is Joseph and Aseneth 8-9 which addresses God
who gave life to all (things)
and called (them) from the darkness to the light,
and from the error to the truth,
and from the death to the life.
This shows that to associate the contrast of light and darkness in the Genesis creation narrative with the contrasts of truth and error, life and death, as the Johannine prologue implicitly does, one did not need to be influenced by Qumran.22
(2) The image of a great light shining in the darkness of the world in order to give light to people, which as we have seen is marginal in the Qumran texts but central and dominant in the Fourth Gospel's use of the light/darkness imagery, has several kinds of sources in the Hebrew Bible and parallels in Second Temple Jewish literature. We note first the image of a prophet or teacher as a light who by his teaching of truth gives light. For example, Samuel is described as a "light to the peoples" (LAB 51-6, echoing Isa 51-4).23 The Aramaic I.evi text from Qumran (a pre-Qumran work, not to be attributed to the community itself), depicts the teaching of the ideal priest of the future as an eternal sun which will shine to the ends of the earth, such that darkness will vanish from the earth (4Q541 9 1-3–5; cf. T. Levi 18-2–4).24 That John was aware of such usage is proved by his depiction of John the Baptist as "a burning and shining lamp" (5-35).25
(3) Familiar in Jewish literature is the image of the Torah as a light which shines to give light in which people may walk. This image has biblical sources (Ps 119-105; Prov 6-23; cf. Isa 2-3, 5; 51-4). Two points are worth noticing about this image. First, it seems particularly prominent in Jewish literature contemporary with the Fourth Gospel (LAB 11-1; 19-4; 33-3; 4 Ezra 14-20–21; 2 Bar 17-4; 18-2; 59-2). 2 Baruch, in the context of extensive use of light and darkness as symbols of good and evil, truth and error (53, 56–72), says that "the lamp of the eternal law which exists for ever and ever illuminated those who sat in darkness" (59-2), while 4 Ezra says that without the law "the world lies in darkness and its inhabitants are without light" (14-20). Secondly, when this image is used the law is sometimes said to be a light for the world (Wis 18-4; LAB 11-1; cf. Isa 2-3, 5; 51-4). This language about the law is remarkably close to what the Fourth Gospel says about Jesus Christ as the light of the world, paralleling the central image in the Gospel's use of light/darkness imagery in a way that the Qumran texts so notably fail to do. It therefore seems likely that the Fourth Gospel deliberately claims for Jesus what the Jewish literature of its time claimed for the law. Just as Jesus is the true bread from heaven, by comparison with the bread Moses gave (6-32), and just as Jesus is the true vine by comparison with Israel as the vine (15-1), so he is the true light (1-9) by comparison with the law given by Moses.
(4) John's image of Christ as the light of the world is also, more directly, a form of messianic exegesis of prophecies in Isaiah. It reflects Isaiah 9-1[2] ("The people who walked in darkness have seen a great light; those who lived in a land of deep darkness — on them light has shined;" cf. John 1-5; 8-12; 12-35), the references to the Servant of the Lord as "a light to the nations" (Isa 42-6–7- "a light to the nations, to open the eyes that are blind, to bring out the prisoners from the dungeon, from the prison those who sit in darkness;" 49-6; cf. John 9), and the picture of the light that will rise over Zion, in the midst of the darkness that covers the earth, and attract the nations to its brightness (Isa 60-1–3; Tob 13-11).26 These passages, which play no part in the light/darkness dualism of the Qumran texts, readily supply the central Johannine image of the great light shining in the darkness of the world to give light to people, as well as the christological-soteriological significance which this image bears in the Fourth Gospel.
(5) In setting Jesus' declaration "I am the light of the world" (8-12) at the Feast of Tabernacles John associates it with the light symbolism of the festival, just as Jesus' invitation to drink (7-37–39) relates to the water symbolism of the festival. The great lamps which blazed all through the night in the temple at Tabernacles (m. Sukk. 5-2–4) symbolized the perpetual light that God himself would be for his people in the eschatological age (Isa 60-19–20; Zech 14-7; cf. 1 Enoch 58-6; Rev 21-23–24).
In summary, the dominant picture of light and darkness in the Fourth Gospel results from a creative exegetical fusion of Jewish speculation about the primordial light of the first day of creation and messianic interpretation of the prophecies of eschatological light.27 This understanding of the sources of the light/darkness imagery in John accounts for its actual character and significance in a way that the hypothesis of influence from Qumran cannot do.
I have omitted the phrase "the Spirit of truth" from this discussion of light and darkness dualism in Qumran and John because, while it occurs in the context of the light and darkness imagery in 1QS (3-19; 4-21, 23; cf. 4QCatenaa [4Q177] 4-10), in the Johannine literature it does not. Its three occurrences as another term for the Paraclete in John 14–16 (14-17; 15-26; 16-13; cf. 1 John 4-6) relate rather to the courtroom language of witness and judgment (15-26–27; 16-8–11; cf. also 1 John 5-6–9), prominent in John but absent from 1QS 3–4. Nor is the context in John especially dualistic. The devil is mentioned (16-8), but in the political image of "the ruler of this world" — not as an evil counterpart of the Spirit of truth. Only in chapter 8 is he called "the father of lies" in whom there is "no truth" (8-44), but here the contrast is not with the Spirit of truth but with Jesus as the one who speaks truth (8-45–46).
There is therefore little except the term "Spirit of truth" itself to suggest a connection between its occurrences in 1QS and its occurrences in John. The coincidence of terminology is far less remarkable when we remember that genitival phrases connecting the term "spirit" with an abstract noun are common in the Old Testament, early Jewish literature, and the New Testament. Among the more common expressions are "spirit of power" (Isa 11-2; Sir 48-24; LAB 27-10; 1 Enoch 49-3; 71-11; 2 Tim 1-7) and "spirit of wisdom" (Deut 34-9; Isa 11-2; 1 Enoch 49-3; 61-11; Wis 7-7; Eph 1-17). But there are many others (cf. Num 5-14, 30; Isa 28-6; Zech 12-10; Sir 39-6; 1 Pet 4-14; Rom 8-2,15; 2 Cor 4-13; Heb 10-29, and the lists in Isa 11-2; 1QSb 5-25; 1 Enoch 49-2–3; 61-11; 1QS 4-3–4; 2 Tim 1-7). Such expressions can be used of a human disposition, especially as God-given, and in Qumran usage they can designate angels (1QM 13-11–12; 1QH 11-22; 4QShirShabbf [4Q404] 17-3), but they can also designate the Spirit of God with reference to a particular aspect or effect of the divine activity.
The phrase "spirit of truth" is therefore a natural formation within this general terminological phenomenon. In fact, it occurs twice in early Jewish literature outside the Qumran texts. In Jubilees 25-14, when Rebecca is about to give her blessing to Jacob, we are told that "a spirit of truth descended upon her mouth." In Joseph and Aseneth 19-11 Joseph kisses Aseneth three times, imparting to her first "a spirit of life," secondly "a spirit of wisdom," and thirdly "a spirit of truth." The meaning is probably that he conveys to her the divine Spirit in three of its effects (cf. John 20-22).
The explanation of the coincidence of terminology between 1QS and John is therefore that "truth" is a key concept and term in both, and "spirit of truth" a natural formation in a Jewish context. We need no elaborate explanations of the way the term borrowed from Qumran usage could come to be used in a different way in John.28 It is much easier to suppose that the term was formed independently in the two cases.
In conclusion, there is a curious irony to be observed. It was the publication of Qumran texts which effected a shift in Johannine scholarship towards recognizing the thoroughly Jewish character of Johannine theology. In retrospect this appears to have been a case of drawing the correct conclusion from the wrong evidence. There is no need to appeal to the Qumran texts in order to demonstrate the Jewishness of the Fourth Gospel's light/darkness imagery. This can be done more convincingly by comparison with other Jewish sources already available long before the discovery of the Dead Sea Scrolls.
1. R. E. Brown, "The Qumran Scrolls and the Johannine Gospel and Epistles," in idem, New Testament Essays (New York/Ramsey- Paulist, 1965) 102–131; idem, "The Dead Sea Scrolls and the New Testament," John and the Dead Sea Scrolls (ed. J. H. Charlesworth; New York- Crossroad, 1990) 7–8; idem, The Community of the Beloved Disciple (New York /Mahwah- Paulist, 1979) 30–31.
2. K. G. Kuhn, "Die in Palästina gefundenen hebraïschen Texte und das neue Testament," ZTK 47 (1950) 192–211.
3. J. H. Charlesworth, "A Critical Comparison of the Dualism in 1QS 3-13–4-26 and the 'Dualism' Contained in the Gospel of John," John and the Dead Sea Scrolls, 76–106. He clarifies and develops his position in J. H. Charlesworth, "The Dead Sea Scrolls and the Gospel according to John," Exploring the Gospel of John- In Honor of D. Moody Smith (ed. R. A. Culpepper and C. C. Black; Louisville, Kentucky- Westminster John Knox, 1996) 87–89, where he suggests that Essenes would have memorized 1QS 3–4, that some entered the Johannine community after 70 CE, and so had some influence within the Johannine school.
4. J. Ashton, Understanding the Fourth Gospel (Oxford- Clarendon, 1991) 232–237.
5. Cf. B. Lindars, John (NT Guides; Sheffield- JSOT Press, 1990) 49- "Initial enthusiasm overstressed the importance of these similarities." For a minimalist view of the significance of the Scrolls for understanding John, see C. K. Barrett, The Gospel according to St John (2nd ed.; London- SPCK, 1978) 34.
6. This is also true of those scholars who conclude that these same parallels show John's dependence on first- century Jewish forms of thought which Qumran exemplifies but which had wider currency (e.g. J. Painter, The Quest for the Messiah [2nd ed.; Edinburgh- T. & T. Clark, 1993] 50–52). Here too there is no sufficiently careful assessment of the alleged parallels themselves, as well as of the relationship of the Qumran texts, on the one hand, and of John, on the other, to comparable material in other Jewish literature.
7. For a survey of other similarities, see Brown, "The Qumran Scrolls."
8. Charlesworth, "A Critical Comparison," 100–101, after stressing the differences in the dualistic theologies of QS 3-13–4-26 and John, writes- "After full account is taken of all the dissimilarities in theological perspective, we must ask whether in the realm of symbolism and mythology there exists between John and the Rule an underlying interrelationship of conceptual framework and literary expression. We may reasonably hold that the dualistic opposition between light and darkness is not something each developed independently, but rather something that betokens John's dependence on the Rule."
9. It has rarely been noticed that the best parallels to these Johannine usages are in James (1-17, 27; 3-15, 17). Since there are no other resemblances between James and the Johannine literature, these parallels are best explained by common dependence on a Jewish terminology which does not seem to have been preserved in extant Jewish texts.
10. Even in the extent to which they use the light and darkness imagery, John and the Qumran texts are not uniquely comparable. The sustained use of the metaphor of light and darkness for good and evil, truth and error through some 132 verses of the apocalypse of the clouds in 2 Baruch (chapters 53, 56–72), represents a more extensive use of the imagery than do the sixteen verses of the Fourth Gospel which use the imagery.
11. Cf. also 4QSongs of the Sageb (4Q511); 11QApocryphal Psalmsa (11Q11); 4QCatenaa (4Q177). The light/darkness dualism does not appear in the Hodayot or in the Damascus Rule (though the title "the Prince of Lights" is used for Michael in CD 5-18, as in 1QS 3-20). For other significant occurrences of light/darkness imagery in the scrolls which seem more distant from the way this imagery is used in 1QS and 1QM see 4Q462 9–10; 1QMysteries (1Q27) 1-5–6; 4QMysteriesa (4Q299) 5-1–3; 4QCryptic A (4Q298) 1-1; 4Q471 4-5.
12. 1QS 1-9; 2-16; 3-13, 24, 25; 1QM 1-1, 3, 9, 11, 13; 4QCatenaa (4Q177) 2-7, 4-16; 4QFlor (4Q174) 1-8–9; 4QSongs of the Sagea (4Q510) 1-7; 4QDamascus Documentb (4Q267) 1-1. The term does not seem to appear outside the Qumran texts and the NT, but cf. 1 Enoch 108-11–14, where "the good who belong to the generation of light" (11) are contrasted with "those born in darkness" (11, 14), and the two groups have eschatological destinies of light and darkness respectively (12–14).
13. Charlesworth, "A Critical Comparison," 101, misrepresents the matter when he claims that "the expression 'sons of light' is characteristic only of Qumran and John."
14. The first two of these three phrases are included by Charlesworth, "A Critical Comparison," 101–102, in his "four shared linguistic formulae which suggest a strong correlation between John and 1QS 3-13–4-26," while the third occurs in his "seven additional shared literary expressions." Cf. also Charlesworth, "The Dead Sea Scrolls," 73–74, 82; C. A. Evans, Word and Glory- On the Exegetical and Theological Background of John's Prologue (JSNTSS 89; Sheffield- Sheffield Academic Press, 1993) 147. Another such expression listed by Evans and by Charlesworth, "The Dead Sea Scrolls," 75, is "to do the truth" (1QS 1-5; 5-3; 8-2; John 3-21; 1 John 1-6), but again this is a common usage (Gen 24-49; 32-11; 47-29; Josh 2-14; 2 Sam 2-6; Ezek 18-9; Neh 9-33; 2 Chron 31-20; Tob 4-6; 13-6).
15. Of the other "shared literary expressions" listed by Charlesworth, "A Critical Comparison," 102, only three deserve mention as arguably instances of the light/darkness imagery- (1) "to walk in the paths of darkness" (1QS 3-21; 4-11) and "to walk in darkness" (John 8-12; 12-35; cf. 1 John 1-6; 2-11); (2) "the light of life" (1QS 3-7; John 8-12); (3) "blindness of eyes" (1QS 4-11) and "the eyes of the blind" (John 10-21; cf. John 9). On these the following comments should be made- (1) Both expressions are biblical- "to walk in the paths of darkness" (Prov 2-13), "to walk in darkness" (Ps 82-5; Eccles 2-14; Isa 9-2[1]). 1QS uses the former twice (1QS 3-21; 4-11) and the latter once (1QS 11-10), whereas John uses only the latter (John 8-12; 12-35; cf. 1 John 1-6; 2-11). The difference is significant. The usage in 1QS derives from the wisdom tradition (in 1QS 3-21; 4-11 the phrase corresponds verbatim to Prov 2-13) and is part of the picture of the two ways. By contrast, the two ways terminology makes no appearance in the Fourth Gospel, whose use of light/darkness imagery seems uninfluenced by the wisdom tradition. Its use of the expression "to walk in darkness" probably derives from Isa 9-2[1] (see below). (2) The phrase "the light of life" is a biblical expression (Job 33-30; Ps 36-13[14]), which also occurs in later Jewish literature (1 Enoch 58-3). In 1QS 3-7 it derives from Job 33-30, in John 8-12 probably from Ps 36-13[14]. (3) The phrase "blindness of eyes" (1QS 4-11) occurs in the following list- "blasphemous tongue, blindness of eyes, hardness of hearing, stiffness of neck, hardness of heart." Clearly blindness here has no particular connection with light and darkness, as it does in John 9.
16. Contrast 1 Cor 6-14–15 and Acts 26-18, both of which are closer than John to Qumran usage.
17. In John 8-12 (cf. 12.35) "walk in darkness" refers to living in ignorance and error, not to eschatological destiny.
18. Cf. also 1QS 4.2 where the spirit of truth is said to enlighten the heart of the individual.
19. Cf. also 1QMysteries (1Q27) 1-5–6- "When those begotten of iniquity are delivered up, and wickedness is removed from before righteousness, as darkness is removed from before light, and just as smoke ceases and is no more, so wickedness will cease forever; and righteousness will be revealed as the sun throughout the measure of the world" (trans. D. J. Harrington, Wisdom Texts from Qumran [London- Routledge, 1996] 70). But here light and darkness appear as a simile, alongside the alternative simile of smoke, not in the way they appear in the dualistic light/darkness language of 1QS and 1QM. This text shows no other trace of light/darkness dualism. The passage in 1-5–6 is close to the imagery in 1 Enoch 58-5–6 (and cf. 4Q541 9 1-3–5; T. Levi 18-2–4), and so provides general Jewish, not specifically Qumran, background to 1 John 2-8.
20. Gen. 1-3–5 may have played some part in the formation of the light/darkness dualism at Qumran. 11QApocryphal Psalmsa (11Q11) 1-12–13 makes explicit allusion to Gen. 1-4 in connection with the light/darkness dualism. 1QS 3-25 (God "created the spirits of light and darkness") may reflect the Genesis creation account, though allusion to Isa 45-7 is also possible. However, the other Jewish parallels to John's interpretation of Gen 1-3–5 are more impressive. Note that unlike 1QS John does not say that God created the darkness.
21. Genesis Rabbah 3-8 interprets the light and darkness of Gen 1-3 as the deeds of the righteous and the deeds of the wicked. This later passage again shows how a Jewish exegete did not need to be influenced by Qumran in order to find good and evil symbolized by the light and darkness of the creation narrative.
22. Qumran is hardly likely to have influenced Joseph and Aseneth. Against alleged affinities between Joseph and Aseneth and the Essenes see R. D. Chesnutt, From Death to Life- Conversion in Joseph and Aseneth (JSPSS 16; Sheffield- Sheffield Academic Press, 1995) 186–195.
23. Cf. also Sir 24-32, 2 Bar 18-2.
24. Cf. now R. A. Kugler, From Patriarch to Priest- The Levi-Priestly Tradition from Aramaic Levi to Testament of Levi (SBL Early Judaism and its Literature 9; Atlanta- Scholars Press, 1996
25. The second half of this verse is strikingly similar to 2 Bar 18-2- "dirt not rejoice in the light of the lamp" (i.e. the lamp of the law which Moses lighted).
26. These passages are interpreted messianically and applied to Jesus in Luke 1-79- 2-32; Acts 26-23; Rev 22-16; Barn 14-6–8.
27. According to one rabbinic interpretation of Gen 1-3, recorded in Genesis Rabbah 3-6, the light created on the first day is not the ordinary light of day but "has been stored away for the righteous in the age to come" (with reference to Isa 30-26). This shows another Jewish exegete connecting the primordial and eschatological light as John did.
28. The proposals of H. D. Betz, Der Paraklet (Leiden- Brill, 1963) and G. Johnston, The Spirit/Paraclete in the Gospel of John (SNTSMS 12, Cambridge- Cambridge University Press, 1970), are summarized and critiqued in G. M. Burge, The Anointed Community- The Holy Spirit in the Johannine Tradition (Grand Rapids- Eerdmans, 1987) 16–23.
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