text:
Prayer for the beginning of Lent
Meménto, homo, quia pulvis es, et in púlverem revertéris.
Remember, man, that thou art dust, and unto dust thou shalt return.
Almighty God! I unite myself at the beginning of this holy season of penance with the Church militant, endeavoring to make these really days of sorrow for my sins and crucifixion of the sensual man. O Lord Jesus! in union with Thy fasting and passion, I offer Thee my fasting in obedience to the Church, for Thy honor, and in thanksgiving for the many favors I have received, in satisfaction for mine and others' sins, and that I may receive the grace to avoid the sin of _________, and to practise the virtue of __________.
Bishop René Gracida: Francis Is Perhaps Pope - But of "Some Other Cult"
"Francis, the Merciful" is perhaps "a valid pope for some other Church or cult," retired Corpus Christi Bishop René Gracida, 96, writes on Abyssum.org (February 25).
However, "Francis is not now nor has he ever been a pope of the Roman Catholic Church."
Gracida stated several times before, that Francis is an "antipope."
The bishop writes that his "intuition (perhaps guided by the Holy Spirit) told me that Jorge Bergoglio is not truly the pope" from the moment he walked out onto the balcony of Saint Peter's , "improperly dressed" and "flanked by two men who I had reason to believe were homosexuals."
Emmerich's prophecy:"They built a large, singular, extravagant church which was to embrace all creeds with equal rights: Evangelicals, Catholics, and all denominations, a true communion of the unholy with one shepherd and one flock.
BRAVO ARCHBISHOP LENGA, YOU ARE NOT IN SCHISM AND SUSPENDED
Bishop Wiesław Mering has no authority to suspend his fellow bishop Jan Pawel Lenga
Coronavirus drives away Bergoglio's fans
en.news/ Francis held his Wednesday General Audience despite several hundreds coronavirus cases in Italy and a resulting media panic.
St Peter's Square was, as usual, almost empty. The article's picture is taken from the Vatican live-stream, seconds before Francis appeared.
Audiences with almost no people, were unknown to Francis' predecessors, a proof, that the pope of the journalists is not the pope of the people.
Once again Bergoglio desecrates Ash Wednesday promoting a dissident group of gay activists
The Gay Activist Jorge M. Bergoglio maliciously desecrated Holy Thursday 2015. He Knew a Transvestite Was Among Candidates for Foot Washing
Ash Wednesday is "call to conversion and reminds us that life has an end."
"Turn away from sin and be faithful to the Gospel"
"Remember that you are dust and to dust you shall return"
"Repent and believe in the Gospel" (Cf Mark 1:15 )
A blessed Ash Wednesday to all!
THE CATECHISM OF ST. PIUS X
20 Q. Are those who are not bound to fast, exempt from all mortification?
A. Those who are not bound by the obligation of fasting are not exempt from all mortification, because all are bound to do penance.
21 Q. For what purpose has Lent been instituted?
A. Lent has been instituted to imitate in some way the rigorous fast of forty days undergone by Jesus Christ in the desert, and to prepare us by penitential exercises to celebrate the feast of Easter devoutly.
The Precept of Holy Communion
51 Q. When are we bound to receive Communion?
A. We are bound to go to Communion once a year, at Easter, each one in his own parish; and also when in danger of death.
33 Q. What conditions are necessary to make a good Communion?
A. To make a good communion three conditions are necessary: (1) To be in the grace of God (2) To be fasting (before) Holy Communion; (3) To know what we are about to receive, and to approach Holy Communion devoutly.
34 Q. What is meant by being in the grace of God?
A. To be in the grace of God means to have a pure conscience And to be free from every mortal sin.
35 Q. What should one who knows that he is in mortal sin do before receiving Communion?
A. One who knows that he is in mortal sin must make a good confession before going to Holy Communion, for even an act of perfect contrition is not enough without confession to enable one who is in mortal sin to receive Holy Communion properly.
36 Q. Why does not even an act of perfect contrition suffice to enable one who knows he is in mortal sin to go to Communion?
A. Because the Church, out of respect for this sacrament, has ordained that no one in mortal sin should dare to go to Communion without first going to confession.
37 Q. Does he who goes to Communion in mortal sin receive Jesus Christ?
A. He who goes to Communion in mortal sin receives Jesus Christ but not His grace; moreover, he commits a sacrilege and renders himself deserving of sentence of damnation.
494. Is the second and third commandments of the Church satisfied with a sacrilegious confession or communion? - Whoever made a confession and sacrilegious communion would not satisfy the second and third commandments of the Church, because the intention of the Church is that we receive these sacraments for the purpose that were instituted, which is our sanctification.
30 Q. Suppose that a man is a member of the Catholic Church, but does not put her teaching into practice, will he be saved?
A. He who is a member of the Catholic Church and does not put her teaching into practice is a dead member, and hence will not be saved; for towards the salvation of an adult not only Baptism and faith are required, but, furthermore, works in keeping with faith.
Bergoglio, on Ash Wednesday VIP to LGBT activists group
Bergoglio desecrates the Catholic holidays using them as a Marxist political weapon against the Church to push the Marxist´s gender ideology. Bergoglio is acting with full knowledge so his sin of Malice is blasphemy against the Holy Spirit.
On Ash Wednesday Bergoglio meets, poses for photos with pro-homosexual dissident catholic group
"Rome Will Lose the Faith and Become the Seat of Antichrist" Our Lady of La Salette
Saint Hildegard: Homosexuality is the supreme offense against God
Bergoglio maliciously desecrated Holy Thursday 2015 - He desecrated the institution of the priesthood by using the priestly purification ritual as a Marxist political weapon against the Church to push the Marxist ideology of gender and wash the feet of an unrepentant transvestite, and desecrated the institution of the Eucharist allowing him the sacrilegious communion.
The Magisterium of the Church decrees that those who openly promote communion in mortal sin are anathematized and excommunicated.
The book of Revelation warns that Jezebel's doctrine of demons is a sacrilege, which is a meal offered to demons to those who commit sexual immorality.
Father Herman B. Kramer (1884-1976)
Counterfeit of Sacrament: "The False Prophet may institute secret rites, through which the followers of Antichrist will be advanced by degrees into the deeper mysticism of his cult. A sort of diabolical sacramental system would thus be instituted conferring the graces of Satan and consecrating people to the service of the Beast." page 325
en.news/ Francis was surprised the news had leaked, when Lucio Brunelli asked him at the phone if a "transsexual" was among the twelve inmates for the 2015 foot-washing in the Roman Rebibbia jail.
Brunelli, a personal friend of Francis, was the director of the Italian Bishops' TV2000. Francis told him that he hadn't chosen the names, and it didn't seem right to him to cross anyone off, adding, "Why, isn't he a child of God too?".
Gender propaganda immediately used Francis' action for their goals.
The claim that the transvestite, a Portuguese who calls himself "Isabel," was chosen without Francis' knowledge, is likely a lie.
Brunelli tells this story in his Italian book "Pope Francis as I have known him."
In Argentina The Marxist and Mason Jorge Mario Bergoglio desecrated the Eucharist, allowing unrepentant homosexuals and adulterers to commit sacrilege.
To insist on calling Pope, to a stubborn heresiarch is to deny Catholic doctrine to believe that a heretic is above the Magisterium of the Church and above the Law of God. It is to deny the existence of the automatic excommunication that the Church has dictated against heretics, schismatics and apostates.
No one conscious of mortal sin should approach the Holy Eucharist, however contrite he may seem to himself
Now ecclesiastical usage declares that this examination is necessary, that no one conscious of mortal sin, however contrite he may seem to himself, should approach the Holy Eucharist without a previous sacramental confession. This, the holy Synod has decreed, is always to be observed by all Christians, even by those priests on whom by their office it may be incumbent to celebrate, provided the recourses of a confessor be not lacking to them. But if in an urgent necessity a priest should celebrate without previous confession, let him confess as soon as possible [see n. 1138 ff.]. (Denzinger-Hünermann 1647. Council of Trent, Session XIII, October 11, 1551)
Whoever publicly asserts that one may receive communion in mortal sin is excommunicated
If anyone says that faith alone is sufficient preparation for receiving the sacrament of the most Holy Eucharist: let him be anathema. And that so great a Sacrament may not be unworthily received, and therefore unto death and condemnation, this holy Council ordains and declares that sacramental confession must necessarily be made beforehand by those whose conscience is burdened by mortal sin, however contrite they may consider themselves. If anyone moreover teaches the contrary or preaches or obstinately asserts, or even publicly by disputation shall presume to defend the contrary, by that fact itself he is excommunicated. (Denzinger-Hünermann 1661. Julius III, Council of Trent, Session XIV, October 11, 1551)
Bergoglio maliciously desecrated Holy Thursday 2015 - He desecrated the institution of the priesthood by washing the feet of an unrepentant transvestite, and profane the institution of the Eucharist that allows him the sacrilegious communion
Marie-Julie Jahenny (1850-1941)
Our Lord warns about our present times
On 10th of May 1904, Our Lady denotes the new clergy and its Mass:
"They will not stop at this hateful and sacrilegious road. They will go further to compromise all at once and in one go, the Holy Church, the clergy and the Faith of my children." She announces the, "Dispersion of the pastors by the Church itself; real pastors who will be replaced by others formed by hell, initiated in all vices, all iniquities, perfidious, who will cover souls with filth. New preachers of new sacraments, new temples, new baptisms, new confraternities."
Bishop Wiesław Mering is exceeding his authority by prohibiting fellow bishop Jan Pawel Lenga from celebrating Mass and preaching because Lenga had the courage to denounced Bergoglio as a heretic.
Frà Alexis Bugnolo
The local bishop has no authority to suspend a fellow bishop. And Lenga is not obeying the orders of the local bishop.
Bp Wiesław Mering with Anti Pope Bergoglio.
Włocławek Bishop Wiesław Mering forbid the former Karaganda/Kazakhstan Archbishop Jan Lenga, 69, to preach and to say Mass in public.
Archbishop Jan Paul Lenga
Lenga was secretly ordained a priest in 1980 in Soviet Union and has fought totalitarian regimes for many years. Since his retirement, he has been residing at the Licheń sanctuary, Włocławek diocese.
Diocesan chancellor, Father Artur Niemira, told KAI that the ban also applies to contacts with the media. It will remain in place until further restrictions will be announced by the Vatican.
Lenga describes Francis as an antichrist and heretic. During liturgies, he mentions Benedict XVI instead of Francis. It was Lenga who made Monsignor Athanasius Schneider an auxiliary bishop in Karaganda.
Here is where the mask of false mercy falls along with the mask of false ecumenism and the false respect of the 'consciousness' that modernist heretics use as an excuse to promote sin. Those are the false arguments used by those heretics which lead to an internal rebellion against God and the Church in order to promote sacrileges are now broken. The heretical Bergoglians join the Freemasons, all atheists, pagans, apostates, blasphemers and heretics that exist on the planet; as long as they join and accept the anti-Pope Bergoglio.
"Christ gave me the authority through the Church to proclaim the Truth, and I will do this until I die," retired Archbishop Jan Lenga, 69, declared after being de facto suspended by Włocławek Bishop Wiesław Mering, Poland.
Bergoglio´s 'Querida Amazonia' spreads the topographic heresy
Bergoglio´s heretical 'Querida Amazonia': "the forest is not a resource to be exploited; it is a being, or various beings, with which we have to relate"
Fr John Hunwicke
The Topophiliac Heresy and Biblical Teaching
Lifesitenews has an absolutely BRILLIANT piece by Cardinal Cordes on the errors of seeing the Amazon ... or any other place ... as a uniquely and theologically significant topos which is unspoiled and a source for us of authentic teaching and "Wisdom". His Eminence offers a classical Biblical exposition of the Fall. I couldn't possibly put it better than he has, so I urge you to go and read it.
Cardinal warns Church about slipping into idolatry of 'mother earth…Gaia' worship
Bishop Schneider points out the error of calling the Theotokos "Mother of All Creation". Error may be made more attractive to some minds by being incorporated into extravagant Mariolatry, but to do this is an insult to the Immaculata. The Liturgy regards her as the antidote to, not the facilitatrix of, all heresies.
This sort of error is closely connected with the Christianitylite error that we should regard all peoples as brothers and as children of the Almighty. New Testament teaching suggests rather that all are under sin and in darkness until they are illumined and reborn into Christ, incorporated into His Resurrection through Baptism, Children through Adoption. (Did you spot the references to 'Illumination' and 'Seeing' in today's Quinquagesima readings?)
Francis' Marxist Nightmares for the Church
Apostasy: The marxist 'Cura villero', Pepe Di Paola promotes the pagan cult of 'Gauchito Gil ' supported by Bergoglio
St. Peter Damian rescued many from the vice of sodomy
Pope Leo IX praised Damien for teaching by example and not mere words, and concludes his letter with the beautiful hope that with the help of God, that when the monk reaches his heavenly abode, he can obtain his reward and be crowned: "together with all those who were snatched thanks to him, from the claws of the devil."
The editor of Catholic World Report interviewed Matthew Cullinan Hoffman in November 2015 about his translation of a treatise against sodomy, pederasty, and clerical corruption penned nearly a thousand years ago by a great reformer and Doctor of the Church.
The book was written by the Benedictine monk, cardinal and doctor of the Church, Saint Pedro Damián (born in 1007 and died in 1072)
In the interview Matthew Cullinan Hoffman said:
The Book of Gomorrah is a letter written to Pope St. Leo IX around the year 1049 in response to an epidemic of sodomy among the priests of Italy, which Peter Damian feared would bring down the wrath of God upon the Church. This plague of sexual perversion was part of a larger crisis of moral laxity in the priesthood, including widespread sexual incontinency and illicit marriages, the simoniacal purchasing of clerical ordination, and the prevalence of a worldly and carnal mentality among the clergy. The laity were outraged by such behavior and were even beginning to rebel against the Church hierarchy in some places, such as Florence and Milan.
The Book of Gomorrah is an eloquent and impassioned denunciation of the vice of sodomy, describing in harrowing detail the devastating spiritual and psychological effects on those who practice it. Damian holds that sodomy is the worst of all sins because it does the greatest harm to the soul, and argues very persuasively that no priest who is habituated to such behavior should be permitted to continue in the priesthood. However, the work is not only a condemnation of evil, but also an outpouring of grief for those who have fallen into such immorality, urging them to "rise from the dead" and return to Christ, and promising them forgiveness and even spiritual glory if they repent and do penance. So the work expresses very profoundly both the justice and the mercy of God.
Analysis of "Querida Amazonia" the radical manifesto declaring war on the Church of Christ that does not abandon any radical proposals but gives them a green light and claims they are not radical enough.
Brian McCall February 17, 2020
Catholic Family News
🕜31 min read (You can use Translate Google Audio)
Francis had some dreams, but they are really nightmares for the Church. These are not the dreams of the Patriarch Joseph, nor those of St. Joseph or St. John Bosco. They clearly do not come from the same source as the visions granted to these holy men.
On Feb. 12, 2020, the Vatican released the dreaded Apostolic Exhortation Querida Amazonia (QA), relating to the Synod on the Amazon that was held in Rome in October 2019. Dated February 2, the document is a bizarre relation of Francis' "dreams" for the Amazon and the whole Church. This "I have a dream" exhortation epitomizes the depths to which the office of the Vicar of Christ has fallen since the Second Vatican Council. The pre-Conciliar popes taught the revealed truth handed down from the Apostles. Francis, in perfect continuity with Vatican II, shares his personal nightmarish visions of a Church that has shed the face of Christ her head for a Church with an Amazonian face.
Epitomizing this turning from God toward creatures, rather than filling his document with quotations from the Word of God – as one would expect from the Vicar of Christ – the document is filled with quotations from poetry. Now, there is nothing wrong with poetry. Good poetry can help us appreciate truth and beauty. Yet, when teaching we would expect the Vicar of Christ to rely heavily on God's Word rather than sprinkling a few snippets of Scripture in a document filled with quotations of secular poetry. If Francis wanted to use literary genres, the Scriptures themselves are filled with sacred poetry in the Psalms. Yet, this sacred poetry does not align with Francis' nightmare to remake the Church into the image of a pantheist, pagan, modern liberal institution.
Some have reacted with relief and celebration, claiming that the document is not as bad as it could have been since it rejects the most radical changes proposed at the Synod. Yet, after we enter into these dark dreams we will see that the document is a radical manifesto declaring war on the Church of Christ that does not abandon any radical proposals but gives them a green light and claims they are not radical enough.
Dream 1: Marxist Ideology
Francis' first "dream", which he calls "social" (QA, Chapter 1), is really a dream of Marxism. This is no surprise, given his acceptance of a blasphemous crucifix containing the universally recognized symbol of Soviet Communism, the hammer and sickle, and his rehabilitation of communist liberation theologians.
The core of Marxist ideology is belief in class struggle. History and contemporary reality are filtered through a vision of a global class struggle between a small capitalist class that has been and continues to exploit the larger proletariat. It is a materialist ideology that offers a false utopian hope of a paradise on earth. It satiates its lust for power by inciting the working classes to revolution to avenge these alleged historical oppressions. The pre-Conciliar popes strongly condemned Marxist Communism and its younger sibling socialism with the harshest terms until the Second Vatican Council, when the Vatican bureaucrats "lost" in a drawer the petition of over 400 Council Fathers requesting a condemnation of Communism.
First, Francis' dream accepts the black legends that recast the history of discovery and evangelization of the New World into a story exclusively of class warfare and exploitation. The following lines could have been written by the most red academic or communist operative:
"The colonizing interests that have continued to expand – legally and illegally – the timber and mining industries, and have expelled or marginalized the indigenous peoples, the river people and those of African descent, are provoking a cry that rises up to heaven…" (QA, 9).
"As the bishops of the Brazilian Amazon have noted, 'the history of the Amazon region shows that it was always a minority that profited from the poverty of the majority and from the unscrupulous plundering of the region's natural riches…'" (QA, 16)
Marxist ideology sees the Church as a part of the bourgeois capitalist class that has exploited the proletariat. Because the Church calls men to spiritual warfare and prioritizes the spiritual over the material, all Communist regimes slander the Church and call for her suppression and persecution. Francis adopts the same false historical narrative of the Marxists. The Church has been on the side of bourgeois capitalism and must atone for her oppression. Not only should we Catholics be outraged by bourgeois exploitation, but he says the Church must beg forgiveness. Even though he gives a grudging nod to old missionaries some of whom he says protected the people, he then attacks those missionaries thus:
"At the same time, since we cannot deny that the wheat was mixed with the tares, and that the missionaries did not always take the side of the oppressed, I express my shame and once more 'I humbly ask forgiveness, not only for the offenses of the Church herself, but for the crimes committed against the native peoples during the so-called conquest of America' as well as for the terrible crimes that followed throughout the history of the Amazon region." (QA, 19)
"Nor can we exclude the possibility that members of the Church have been part of networks of corruption, at times to the point of agreeing to keep silent in exchange for economic assistance for ecclesial works." (QA, 25)
Rather than seeing the Church as the Bride of Christ, Francis condemns her as a tool of bourgeois capitalists. Like all good Communists, after convicting the Church, his solution is radical Communism. He praises the indigenous peoples of the Amazon for what sounds like an idealized utopia of communist social organization through the abolition of private property:
"'Everything is shared; private areas – typical of modernity – are minimal. Life is a communal journey where tasks and responsibilities are apportioned and shared on the basis of the common good. There is no room for the notion of an individual detached from the community or from the land'. Their relationships are steeped in the surrounding nature, which they feel and think of as a reality that integrates society and culture, and a prolongation of their bodies, personal, familial and communal…" (QA, 20)
The Church until Vatican II was always at war with Communism because Communism wants to rewrite the history of Redemption from the salvation of man from sin and the devil to the redemption of man from material oppression. The Church never condemns those who seek to improve the material well-being of people, but this improvement must always be oriented to the higher good of eternal salvation. In Marxist fashion, however, Francis redefines the message of the Gospel to be focused on man and not God. He distorts the meaning of salvation, which according to the perennial teaching of the Church transforms us from being "enemies" of God (Rom. 5:10) and "by nature children of wrath" (Eph. 2:3) to not only His "friends" (John 15:15) but His adopted children (cf. 1 John 3:1). Non-Christians who live according to the natural law can establish true friendships with other men (the Greek philosophers are proof of this truth), but only the Church can make us capable of becoming friends of God through faith and Baptism. And yet, for Francis salvation is all about merely human relationships: "Christ redeemed the whole person, and He wishes to restore in each of us the capacity to enter into relationship with others" (QA, 22). This is not the essence of the Gospel. It is our new ability to have a relationship with God that is the good news, not our relations with ourselves.
The consequences of this "dream" are consistent with Marxist goals, in particular, the false hope of a material utopia of "good living." It is not Marx who can deliver on a promise of living more abundantly. Only Our Lord Jesus Christ and His Mystical Body the Church can deliver on that promise (cf. John 10:10). Yet, Francis is trapped in a Marxist worldview that sees natural good living as the goal of the Church.
Dream 2: Indiscriminate Multiculturalism
Francis' second "dream" (QA, Chapter 2) is also not the dream of the Church he is supposed to head but, rather, the dream of liberal secular multiculturalism. The Church has always been a supporter of true and good cultures. True culture, which is a word derived from the religious word cult (worship), is the expression in the daily life of a particular people of the truths embodied in the cult of the true God. The Church has never advocated the indiscriminate exaltation of any purported culture. She protects and preserves true culture that supports and expresses true cult, but she demands the rejection of cultures that are contrary to the Gospel. As quoted by Gratian in his great compilation of canon law, Pope Nicholas III (r. 1277-1280) explains:
"An evil custom is no more to be tolerated than a dangerous infection because, unless the custom is quickly torn up by its roots, it will be adopted by wicked men as entitling them to a privilege. And then unchecked deviations and various infractions will soon be revered as lawful and honored as immemorial privileges." (Decretum, D. 8 C. 3)
Perennial Church teaching and law requires us to discriminate good cultures and customs from evil. Every country's people may develop their own customs to express in daily life the good and truth of the Gospel. The Church fosters and encourages this diversity of good cultures. Yet, it celebrates these differing cultures not for their being "multi" but because and only to the extent that they are unified with what is true and good. The Church evaluates cultures on their objective goodness or evil; modern multiculturalism, in stark contrast, says that every culture is good based solely on the subjective belief of its adherents. And unlike his venerable predecessor Pope Nicholas, Francis embraces the liberal notion of multiculturalism that cultures are by definition good simply because they are different:
"They [Amazonian indigenous cultures] are our principal dialogue partners, those from whom we have the most to learn, to whom we need to listen out of a duty of justice, and from whom we must ask permission before presenting our proposals. Their words, their hopes and their fears should be the most authoritative voice at any table of dialogue on the Amazon region. And the great question is: 'What is their idea of 'good living' for themselves and for those who will come after them?' … Others must be acknowledged and esteemed precisely as others, each with his or her own feelings, choices and ways of living and working." (QA, 26-27)
"In each land and its features, God manifests Himself and reflects something of His inexhaustible beauty. Each distinct group, then, in a vital synthesis with its surroundings, develops its own form of wisdom." (QA, 32)
This radical subjectivism is a hallmark of liberal multiculturalism. Notice that he does not say each culture has its unique way of expressing the same wisdom, that of God, but that each culture "develops its own form of wisdom." According to this logic, the Church does not have definitive objective truths but merely "proposals." She must ask permission of people to proclaim the Gospel, as if the commission of Christ is not enough. This false liberal multiculturalism causes Francis to incorrectly define the Church's mission to teach. He redefines education in a direct rupture from the law of Pope Nicholas: "That is in fact what education is meant to do: to cultivate without uprooting, to foster growth without weakening identity, to be supportive without being invasive" (QA, 28).
Education, which comes from the Latin ex ducere ("to lead out of"), is meant to uproot. It is meant to lead the student out of ignorance and into truth. Francis has adopted the same false understanding of education that is the product of liberal multiculturalism. Education is merely meant to help people grow in what they already are, whatever subjective wisdom they have developed for themselves. Francis does not dream of missionaries who lead people out of darkness and into the light of truth. Rather, his nightmare reverses the role of teacher (the Church) and student (pagan cultures). He places the Church as the one who should receive, not give – and what she is given, as we shall see in the next nightmare, is paganism. In Francis' nightmarish reversal of true education, "the Church herself undergoes a process of reception that enriches her with the fruits of what the Spirit has already mysteriously sown in that culture. In this way, 'the Holy Spirit adorns the Church, showing her new aspects of revelation and giving her a new face'" (QA, 68). In Francis' nightmare, in which the Church substitutes the headship of Christ for the face of paganism, the Church does not hand on what she has received but rather receives the erroneous wisdom developed by pagan culture.
Dream 3: Pagan Pantheism
The next "dream" of Francis is a recurrence of the nightmare articulated in his 2015 Encyclical Laudato Si. Like its five-year-old predecessor, the reiterated "ecological dream" found in his new Exhortation (QA, Chapter 3) reads like a UN subcommittee study group that seeks to advance the anti-life, anti-Catholic agenda of atheist globalists under the guise of care for the environment.
More concerning, however, is the goal that undergirds this dream, namely, an inversion of the order of creation. According to the Book of Genesis, man is at the top of the hierarchy of visible creation – second only to the angels in proximity God. All other creatures, sentient and inanimate, are lower in the hierarchy. This teaching of the Book of Genesis is directly opposed to pagan pantheism. This ancient error inverts the hierarchy of creation with God on top followed by angels and man to place God on the bottom, closer to inanimate nature than to man. Pantheism rejects the idea of a personal God Who is the First Cause of all creation and instead exalts animals, plants, and all of the earth as a collective false god. In lieu of the worship of the true personal God Who is atop creation, pantheism worships nature, personifying aspects of nature as divine.
Just as Francis' Marxist dream could have been written by Marx or Lenin, so too this dream could have been written by the most committed ancient or New Age pantheist. We need consider only a few examples:
"…'the forest is not a resource to be exploited; it is a being, or various beings, with which we have to relate". … 'we are water, air, earth and life of the environment created by God.'" (QA, 42)
"From the original peoples, we can learn to contemplate the Amazon region and not simply analyze it, and thus appreciate this precious mystery that transcends us. We can love it, not simply use it, with the result that love can awaken a deep and sincere interest. Even more, we can feel intimately a part of it and not only defend it; then the Amazon region will once more become like a mother to us." (QA, 55)
"On the other hand, if we enter into communion with the forest, our voices will easily blend with its own and become a prayer: 'as we rest in the shade of an ancient eucalyptus, our prayer for light joins in the song of the eternal foliage'." (QA, 56)
"For all these reasons, we believers encounter in the Amazon region a theological locus, a space where God Himself reveals Himself and summons His sons and daughters." (QA, 57)
"Inculturation elevates and fulfills. Certainly, we should esteem the indigenous mysticism that sees the interconnection and interdependence of the whole of creation, the mysticism of gratuitousness that loves life as a gift, the mysticism of a sacred wonder before nature and all its forms of life." (QA, 73)
"Similarly, a relationship with Jesus Christ, true God and true man, liberator and redeemer, is not inimical to the markedly cosmic worldview that characterizes the indigenous peoples…" (QA, 74)[1]
This is how far the human element of the Church has sunk. We have a pope calling us to commune with the forest. He apparently dreams that the Mystery of the Most Holy Trinity will be replaced by the mystery of nature. Rather than confirming that Divine Revelation came to an end with the death of the last Apostle, the Amazon is "a theological locus" (source) of revelation, just as the old pagan pantheist saw nature as a sacred revelation of the local deity. Contrary to all of Tradition and Scripture, Francis declares Christian belief is no longer inimical to a pantheistic "cosmic worldview." Too bad the martyrs had to die when they could have just joined in the "sacred wonder before nature."
Although Pope Francis quotes St. Paul's words, "Woe to me if I do not preach the Gospel!" (1 Cor. 9:16), we see in this nightmare that it is not the Gospel of Christ that he seeks to preach. Francis makes clear that his mission is not to call all men to join the Church, outside of which there is no salvation, on the narrow path to salvation but rather: "The Church is called to journey alongside the people of the Amazon region" (QA 61). But to where are the Amazonian people journeying? The Church is not called to abandon the path of salvation to follow others on their journey to a false idol. Her mission is to call all peoples to herself.
According to Christ, He must be the beginning and the end of all things, for He is the Alpha and the Omega. "I am the vine: you the branches: he that abideth in Me, and I in him, the same beareth much fruit: for without Me you can do nothing" (John 15:5). But pantheists do not start with a god; their eyes are turned down to the ground. According to Francis, Christ is not the beginning of his journey: "we can respond beginning with organizations, technical resources, opportunities for discussion and political programmes: all these can be part of the solution" (QA, 62). He does suggest that Christ should be tacked on to all of these human solutions as a bonus so that the Church can distinguish herself and not just be "another NGO" (QA, 64). The Church, however, is not an NGO at all. She is the Bride of Christ, the Alpha and the Omega, without whom nothing can be done.
In describing this new Franciscan call to preach the Gospel of Pantheism, Marxism and Multiculturalism, Francis creates a false dichotomy between proclaiming the Gospel and calling all people to obey all the precepts of the Divine Law. Pantheism has no objective moral code since it lacks a personal lawgiver. It is no coincidence, then, that Francis fails to quote the full divine commission as Christ gave it: "Going therefore, teach ye all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. Teaching them to observe all things whatsoever I have commanded you" (Matt. 28:19-20).[2]
For Christ, there is no conflict between proclaiming the Gospel and teaching people to obey all precepts of the Divine Law. Francis, however, pretends that calling all people to obey the Divine Law is somehow in opposition to preaching the Gospel: "How sad it would be if they were to receive from us a body of teachings or a moral code, but not the great message of salvation, the missionary appeal that speaks to the heart and gives meaning to everything else in life" (QA, 63). This has been a theme of Francis' entire pontificate. He falsely claims that the Gospel can be separated from the commandments Christ calls us to observe. It is not surprising that Francis quotes his own Amoris Laetitia to support the idea that we can preach the Gospel to people without teaching them to observe all that Christ commanded:
"Nor is there room, in the presence of the poor and forgotten of the Amazon region, for a discipline that excludes and turns people away, for in that way they end up being discarded by a Church that has become a toll-house. Rather, 'in such difficult situations of need, the Church must be particularly concerned to offer understanding, comfort and acceptance, rather than imposing straightaway a set of rules that only lead people to feel judged and abandoned by the very Mother called to show them God's mercy'." (QA, 84, quoting the infamous passage of Amoris Laetitia 331)
Rather than calling pagans to "put aside their idols," as the great prayer in the traditional Liturgy of Good Friday proclaims (not included in the Novus Ordo version), Francis preaches a new gospel of pantheism in which nature is worshipped and the moral code of Christ is cast aside so that the Church with a new face can journey on the path of nature worship and receive its developed wisdom.
Dream 4: A Bold New Church Behind the New Amazonian Face
These dreams of Francis lead him to want to remake the Church with an Amazonian face. His "ecclesial dream" (QA, Chapter 4) seeks to reverse the roles of Church and individual souls. Rather than the Church being the teacher who calls all men to transform their lives to correspond to her Spouse, she is to be remade in the image of the Amazonian pantheists:
"…the Church also needs to grow in the Amazon region. In doing so, she constantly reshapes her identity through listening and dialogue with the people, the realities and the history of the lands in which she finds herself. In this way, she is able to engage increasingly in a necessary process of inculturation…" (QA, 66)
"While working for them and with them, we are called 'to be their friends, to listen to them, to speak for them and to embrace the mysterious wisdom which God wishes to share with us through them'." (QA, 72)
This ecclesiastical transformation requires the Church not only to "reshape her identity" and receive a new gnostic "mysterious wisdom" but also to receive the religious practices of the indigenous peoples of the Amazon. Thus, Francis calls for a radical reshaping of the liturgy to inculturate pagan religious services into the Holy Sacrifice of the Mass. He notes in footnote 120 that the Synod called for a new "Amazonian Rite." Paul VI's Novus Ordo Missae isn't new enough for Francis. We know what this new nightmare of a new New Mass will look like since we saw a preview in the pagan ceremonies conducted in the Vatican Gardens on Oct. 4, 2019 and throughout the Synod. In two passages of his new Exhortation, Pope Francis seems to be replying directly to those prelates (such as Bishop Schneider and Archbishop Viganò) and lay scholars who had the courage to identify these ceremonies as scandalous idolatry:
"Let us not be quick to describe as superstition or paganism certain religious practices that arise spontaneously from the life of peoples. …
It is possible to take up an indigenous symbol in some way, without necessarily considering it as idolatry. A myth charged with spiritual meaning can be used to advantage and not always considered a pagan error. … A missionary of souls will try to discover the legitimate needs and concerns that seek an outlet in at times imperfect, partial or mistaken religious expressions, and will attempt to respond to them with an inculturated spirituality." (QA, 78-79)
This sophistry is the very height of absurdity. He is saying it is possible to commit an act of idolatry and in some way make it not idolatry. He seems to be directly chiding critics for too quickly calling superstition what is pagan superstition and error. True liturgy comes from God; superstition comes "spontaneously from the life of peoples." Superstition is invented by man to be an "outlet" for the natural religious sense with which we are born, but it is not the worship of the true God. It is a violation of the First Commandment, namely, having strange (false) gods before God.
Clearly the repetition of the Pachamama scandal is his vision for the Church and what he is calling for when he says:
"It means that we can take up into the liturgy many elements proper to the experience of indigenous peoples in their contact with nature, and respect native forms of expression in song, dance, rituals, gestures and symbols. The Second Vatican Council called for this effort to inculturate the liturgy among indigenous peoples; over fifty years have passed and we still have far to go along these lines." (QA, 82)
The radical, Protestantized New Mass of Paul VI has outlived its radicalness. According to Francis, we have "far to go" to complete the dismantling of the Holy Sacrifice of the Mass and to substitute a pagan ceremony.
In addition to paganizing the Mass, Francis also wants to radically remake the sacred priesthood. The priest is ordained and commissioned to a threefold ministry: (1) to teach the faithful by proclaiming the Gospel (including the moral code Francis disparages), (2) to sanctify the faithful as the guardian and dispenser of all seven sacraments, and (3) to govern the faithful by ruling over communities of the Church as their legitimate pastors. Yet, Francis tries to strip the priest of this threefold office by reducing priests to only two functions: (1) presiding over the Eucharist (he never uses the phrase, "Holy Sacrifice of the Mass") and (2) absolving from sins. While the neo-conservatives may rejoice that Francis still admits that these acts are reserved to priests and that there is such a thing as absolution, Francis has stripped the priest of all his other powers and authorities. His nightmare of a Church is one in which priests pop in to "celebrate the Eucharist" when they can (and absolve some "ecological sins") and the laity – especially women – do everything else. In these words, he reassigns the office of teaching and the authority to govern and even administer sacraments:
"The laity can proclaim God's word, teach, organize communities, celebrate certain sacraments, seek different ways to express popular devotion and develop the multitude of gifts that the Spirit pours out in their midst." (QA, 89)
He makes clear that this radical reassignment of the priest's role includes transferring the threefold duty to women:
"In a synodal Church, those women who in fact have a central part to play in Amazonian communities should have access to positions, including ecclesial services, that do not entail Holy Orders and that can better signify the role that is theirs. Here it should be noted that these services entail stability, public recognition and a commission from the bishop. This would also allow women to have a real and effective impact on the organization, the most important decisions and the direction of communities…" (QA, 103)
Now, some have sighed relief that he did not explicitly institute so-called "deaconesses," a claim which is not quite true as we shall see. Yet, these passages de facto do so. His description in sections 89 and 103 corresponds to what permanent male deacons have done since their novel introduction after the Council. They celebrate certain sacraments, direct communities, proclaim God's Word, and, importantly, they do this pursuant to a "commission" from the bishop. By specifically calling for "commissions" from the local bishop for performing these priestly functions, Francis is de facto establishing female diaconate in all but name only.
Some may respond that all Francis is doing is noting the exceptions in Church law that have been used for centuries when priests could not reach the people (such as during the early Roman persecutions and in Japan after the expulsion of the missionaries). Yet, we know Francis is not merely reminding us of these exceptions in the case of necessity because there is nothing bold or novel about these situations that have been woven through the Church's history of persecution. No, Francis is clear that he is referring to something radically new:
"A Church of Amazonian features requires the stable presence of mature and lay leaders endowed with authority and familiar with the languages, cultures, spiritual experience and communal way of life in the different places, but also open to the multiplicity of gifts that the Holy Spirit bestows on every one. For wherever there is a particular need, He has already poured out the charisms that can meet it. This requires the Church to be open to the Spirit's boldness, to trust in, and concretely to permit, the growth of a specific ecclesial culture that is distinctively lay." (QA, 94)
"Similarly, in this historical moment, the Amazon region challenges us to transcend limited perspectives and 'pragmatic' solutions mired in partial approaches, in order to seek paths of inculturation that are broader and bolder." (QA, 105)
He is not talking about ancient narrow exceptions for cases of necessity. Those would not be "broader and bolder" and would not grow a "distinctively lay" ecclesial culture.
Conclusion: The "Missing" Dream of Married Priests
Francis does not quote directly from the infamous paragraph 111 from the Amazon Synod's Final Document, which reads (in part):
"Considering that legitimate diversity does not harm the communion and unity of the Church, but rather expresses and serves it (cf. LG 13; OE 6), witness the plurality of existing rites and disciplines, we propose that criteria and dispositions be established by the competent authority, within the framework of Lumen Gentium 26, to ordain as priests suitable and respected men of the community with a legitimately constituted and stable family, who have had a fruitful permanent diaconate and receive an adequate formation for the priesthood, in order to sustain the life of the Christian community through the preaching of the Word and the celebration of the Sacraments in the most remote areas of the Amazon region."
Since it was widely reported that an earlier draft of Querida Amazonia included a quotation from this passage, some have proclaimed it a victory that this quotation seems to have been deleted following the intense criticism of a further relaxation of clerical celibacy, particularly in the publication of a jointly authored book by Cardinal Robert Sarah and Benedict XVI. In reality, this is merely a Pyrrhic victory and the champagne corks should be put back in the bottles. Francis could easily delete paragraph 111 and still enable this disastrous widening of the exception to celibacy granted by John Paul II and Benedict XVI (for certain Protestant "ministers" who convert). He does not need to quote paragraph 111 because he essentially incorporates the entire final document into his Exhortation. At the very opening of Querida Amazonia he declares:
"I will not go into all of the issues treated at length in the final document. Nor do I claim to replace that text or to duplicate it. …
At the same time, I would like to officially present the Final Document, which sets forth the conclusions of the Synod, which profited from the participation of many people who know better than myself or the Roman Curia the problems and issues of the Amazon region, since they live there, they experience its suffering and they love it passionately. I have preferred not to cite the Final Document in this Exhortation, because I would encourage everyone to read it in full." (QA, 2-3)
To make clear that absolutely nothing can be concluded from his omission of a quotation of paragraph 111, he tells us he does not quote from any of the document; rather, he officially presents the entire document, which we are told to read in full. He also makes clear (likely in the place that originally quoted para. 111) that he supports the rationale given for ordaining married men:
"Efforts need to be made to configure ministry in such a way that it is at the service of a more frequent celebration of the Eucharist, even in the remotest and most isolated communities. At Aparecida, all were asked to heed the lament of the many Amazonian communities 'deprived of the Sunday Eucharist for long periods of time'. There is also a need for ministers who can understand Amazonian sensibilities and cultures from within." (QA, 86)
As we have already seen, he then intimates that the solution proposed at the Synod and included in para. 111 of the Final Document are not radical enough. Not only is he saying that the ordination of married men is not off the table but he is calling for something even more radical. Hardly a reason to celebrate!
If one were not willing to believe this evidence from Querida Amazonia itself, we have further proof that the omission of the quotation of para. 111 may have been done purely for public relations reasons, i.e., to divert the new-conservative criticisms, but that it has no effect on the drive to ordain married men, which is now part of the ordinary papal magisterium and thus unaffected by Querida Amazonia. Article 18 of Episcopalis Communio, an Apostolic Constitution promulgated by Francis in Sept. 2018, has this to say about the final documents of Synods:
Ҥ1. Once the approval of the members has been obtained, the Final Document of the Assembly is presented to the Roman Pontiff, who decides on its publication.
If it is expressly approved by the Roman Pontiff, the Final Document participates in the ordinary Magisterium of the Successor of Peter.
§2. If the Roman Pontiff has granted deliberative power to the Synod Assembly, according to the norm of canon 343 of the Code of Canon Law, the Final Document participates in the ordinary Magisterium of the Successor of Peter once it has been ratified and promulgated by him.
In this case, the Final Document is published with the signature of the Roman Pontiff together with that of the members."
Thus, para. 111 became part of Pope Francis' "ordinary Magisterium" when he published it following the October Synod. All he could have done in Querida Amazonia is retract or overrule all or part of it. Silence never acts as a retraction. By not saying anything about para. 111, Francis makes clear that it is still his policy as fully as it was when he promulgated the Final Document. His only criticism of that document's proposals is that they are not bold enough. Married priests is only the beginning of the nightmare he has in mind for the Church.
Moreover, Francis makes perfectly clear that his nightmares are not restricted to the Amazon. He tells us that his dreams for the Amazon are dreams for the universal Church when he says: "May God grant that the entire Church be enriched and challenged by the work of the synodal assembly" (QA, 4). He later clarifies: "Let us imagine a holiness with Amazonian features, called to challenge the universal Church" (QA, 77). Consequently, we at Catholic Family News are not celebrating a victory but intensifying our prayers that God will rescue us from the Revolution of Vatican II and its Napoleon Bonaparte Pope, Francis. He has declared war on the Bride of Christ, seeking to replace the Divine Head of the Mystical Body – Christ Himself – with a new Marxist, Multicultural, Globalist, and Pantheist face. Libera nos, Domine!
[1] In footnote 105 to this passage (QA, 74), Francis shockingly attempts to use a quotation from St. Thomas Aquinas to defend his bizarre claim that paganism and the Church are really the same. In contrast, the quotation from St. Thomas demonstrates the hierarchy of God's presence in the world. The lowest level of this presence is God's presence to sustain all things in being. This type of presence is very different from the presence of God in the soul through sanctifying grace. Yet, Francis uses this quotation to support his false thesis that God is present in the same way in the Church, pagans, and a river.
[2] In para. 64 of QA, Francis instead quotes the summary of the great commission as found in Mark 16:15, rather than the full words of Our Lord found in Matthew 28:18-20.
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text:
Q: Running a .Net 4 console application in Windows 7 in 64bit mode when it is compiled in Mono as AnyCPU I have made a console application in C# using MonoDevelop compiled with Mono 3.2.1 configured as AnyCPU in my Ubuntu system.
When I take this application into some Windows 7 64bit system and run it, in task manager list it shows a *32 postfix by its process name. Doesn't that mean it's run as a 32bit program? What should I do in order for this application to be run in 64bit?
[UPDATE]
As a point was made in comments, let me clarify that in Windows 7 machine I'm using Microsoft's .Net library and not Mono's.
[UPDATE]
I searched the Internet a little bit and found out the following command which outputs stuff about an executable file in Linux:
:~$ file /bin/bash
/bin/bash: ELF 64-bit LSB executable, x86-64, version 1 (SYSV), dynamically linked (uses shared libs), for GNU/Linux 2.6.24, BuildID[sha1]=0xe643cefb2c672ad94e955067c511537ddbab48da, stripped

So I tested it on a .exe file compiled with AnyCPU using Mono and MonoDevelop:
:~$ file /ConsoleTest/bin/Release/ConsoleTest.exe
/ConsoleTest/bin/Release/ConsoleTest.exe: PE32 executable (console) Intel 80386 Mono/.Net assembly, for MS Windows

Reading the Wikipedia page PE stands for 32bit programs while PE+ for 64bit ones.
Taking the tests further, I used MS Visual Studio to compile a simple console programs in three modes (AnyCPU, x86 and x64). Once compiled I took all three of them into my Ubuntu machine and tried the file command on them. Here are the results:
:~$ file /ConsoleTest-AnyCPU.exe
/ConsoleTest-AnyCPU.exe: PE32 executable (console) Intel 80386 Mono/.Net assembly, for MS Windows

:~$ file /ConsoleTest-x86.exe
/ConsoleTest-x86.exe: PE32 executable (console) Intel 80386 Mono/.Net assembly, for MS Windows

:~$ file /ConsoleTest-x64.exe
/ConsoleTest-x64.exe: PE32+ executable (console) x86-64 Mono/.Net assembly, for MS Windows

As you can see only the x64 one is marked as PE+! Then I tried running them in both Ubuntu and Windows.
In Ubuntu all three of them run! But unfortunately I've got no mean to say whether they are running in 32bit mode or 64bit!
In Windows while all three of them run (of course they do), the hated *32 postfix is shown in process name only in x86 compiled mode. The lack of *32 indicates that the other two modes of AnyCPU and x64 are running in 64bit.
So my question still stands: What should I do to run an AnyCPU compiled program using Mono and MonoDevelop in Ubuntu, as a 64bit process in Windows?

redpajama_set_name: RedPajamaStackExchange


text:
Q: Wordpress, adding Admin-Menu Items I'm using this tutorial (http://projects.tareq.co/wp-generator/index.php) and its creator to generate a WordPress CRUD administration. The problem, however, already arises at the point where I'm adding the new menu button. The code says
add_action('init', 'init_conference');

function init_conference () {
        include(dirname(__FILE__).'/includes/class-conference-events-admin-menu.php');

        $menu_dgvs = new Conference_Events_Admin_Menu();
}

Which seems to call the corresponant __construct in that class:
class Conference_Events_Admin_Menu {

    public function __construct() {
        add_action( 'admin_menu', array( $this, 'admin_menu' ) );
    }

    public function admin_menu() {
        // menu that does work
        add_menu_page(__('Watu PRO', 'watupro'), __('Watu PRO', 'watupro'), WATUPRO_MANAGE_CAPS, "watupro_exams", 'watupro_exams');

        // menu that does not work
        add_menu_page( __( 'Konferenz', '' ), __( 'Konferenz', '' ), '', 'conference', array( $this, 'plugin_page' ), 'dashicons-groups', null );

        add_submenu_page( 'conference', __( 'Konferenz', '' ), __( 'Konferenz', '' ), '', 'conference', array( $this, 'plugin_page' ) );

    }

    // here's some more code that has nothing to do with the menu
}

The first add_menu_page() is copied over from another plugin, it is shown as it should. The second is copied from the generator. It shows nothing, as if these calls weren't present.
What am I getting wrong here? I can't find a difference between the add_menu call from the other plugin and the generated one from the generator.
Thanks in advance.

A: Work on a problem for 5 hours, no solution, post to stackoverflow => solution found: it was the capabilities field. 'manage_options' in parameter 3 and everything works.


– Regulate Florida has been watching the courts to see if patients will get what they need, deserve, and voted for by historically passing Amendment 2 with 71% of the vote. So far, the legislature has interpreted the broad amendment narrowly, preventing real access to patients and preventing most forms of cannabis. On May 25th, we saw some opinions that may start to answer those questions.
Whether or not we can smoke and grow, are the questions to which all patients and voters want answers. Patients, caregivers, doctors and dispensaries in Florida have been waiting for two important decisions, the Florida Supreme Court's decision on whether to accept the home grow case, and the decision on whether the trial judge would permit smoking in the Morgan, People United for Medical Marijuana case. Both decisions came down May 25, 2018.
The smoking decision was again a win at the trial level with Judge Gievers. The opinion outlined the plain language of the amendment, finding patients have a right to use all forms of marijuana.
This was a given, based on the same judge issuing the opinion finding home grow was permitted under the Constitution and that the DOH cannot limit a patient's use of marijuana. The decision by the First District Court of Appeals for the home grow case, Joe Redner's case, seems to indicate the Appeal Court will reverse the lower court's decision to allow home cultivation. This could mean they will ultimately reverse the opinion of the lower court and say home grow is not allowed or find the amendment void as misleading to the voters. It will be some time before this decision is rendered. The Morgan case could take the same path through the appellate court, which should be comprised of a different appellate panel, and could rule flower is permitted under the amendment. This could create a conflict between the two DCA opinions and require Supreme Court Review. Only time will answer these questions; how much time, we don't know.
More importantly, the Supreme Court today denied the home grow petition for immediate review, therefore leaving it to the Appeals Court to decide. In essence this could mean, #1., Home grow plaintiff, a lung cancer patient who is in remission, who would like to juice fresh marijuana leaves to stay alive, isn't suffering irreparable harm by the Supreme Court's failure to accept jurisdiction now, or #2., No likelihood of success on the merits as found by the appellate court, or #3., Nothing prevents them from having jurisdiction at a later time.
The question will be: if the First District Court of Appeals holds firm, will the Florida Supreme Court accept jurisdiction? The Supreme Court would only be required to accept jurisdiction if the law is found to violate the Constitution, otherwise it is discretionary and they could let the decision of the First DCA stand if there is a ruling in both cases against the patient.
The bottom line is, we have an answer and that answer is Regulate Florida. Why fight over the way we can use marijuana or whether we can cultivate? The legislature hasn't listened to the voters and the current amendment leaves doubt as to what is allowed. We need to secure all peoples' rights to cannabis, secure our future and our rights to this plant now. Regulate Florida does that by clearly stating that home cultivation and all marijuana products are allowed for adults 21 and over. Join us now, end the legislature's cannabis dictatorship and help us free the plant. #TogetherWeWill. www.RegulateFlorida.com is the answer.
Previous articleHIGHLIFE MAGAZINE – January 2018 – IN STANDS NOW!!!


text:
ALTER TABLE production_lines ADD COLUMN team_leader_id INTEGER NULL;
ALTER TABLE production_lines ADD FOREIGN KEY fk_leader (team_leader_id) REFERENCES users (id) ON UPDATE CASCADE ON DELETE CASCADE;

redpajama_set_name: RedPajamaGithub


text:
A Datathon Aims to Improve Access to the Arts in Los Angeles
Artists, arts administrators, educators, and others are invited to brainstorm datasets that would increase access to the arts.
Matt StrombergApril 24, 2018
What Giacometti Learned From de Sade
In the War of Memes, Iran Is Trouncing the United States
Advertise on Hyperallergic with Nectar Ads
Ernest G. Welch School of Art & Design at Georgia State University Is Accepting Applications
2017 Arts Access Datathon. (Photo by Alexia Lewis)
As several recent information breaches — from Wikileaks to Facebook — have shown, access to data has become one of the defining characteristics of life in the 21st century. Depending on who controls it, data can democratize and empower, or wreak havoc on millions of people across the globe.
Organized by the Los Angeles County Arts Commission and the City of Los Angeles Department of Cultural Affairs, the first Los Angeles Arts Datathon was held a year ago, with the goal of bringing together a diverse group of participants — artists, arts administrators, community advocates, educators, and students — to explore "how data can be used to improve access to the arts for all ten million residents of Los Angeles County." The idea is similar to a hackathon, though not all participants need to have extensive technical knowledge.
Last year datasets ranged from databases of county arts grants and community art centers, to the Western States Arts Federation's list of creative occupations in Los Angeles County. At the end of the day-long program, participants that had been divided into various working groups presented final projects that took the form of campaigns, reports, or policies, each addressing a different aspect of increasing access to the arts via data.
The theme of this Friday's program is collections, with a focus on those in the archives of governmental agencies, cultural organizations, libraries, and elsewhere. Working groups will be organized around eight different "tracks", including a Civic Art Wiki Edit-a-Thon focused primarily on Los Angeles County's Civic Art Collection; a Los Angeles Mural Data Archive; and a tagging system for historical images, among others. Those interested in participating are asked to register and select their top three tracks, one of which they will be assigned to. At the end of the day, each team will present their reports to the entire group, offering constructive proposals to harness the full potential of art-related data.
When: Friday, April 27, 9am–5pm
Where: Bob Hope Patriotic Hall (1816 S Figueroa St., Downtown, Los Angeles)
More info at Arts Datathon.
Arts DatathonCity of Los Angeles Department of Cultural AffairsLos AngelesLos Angeles County Arts Commission
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redpajama_set_name: RedPajamaCommonCrawl


When I was younger, I loved waiting for the next big moment.
Birthdays, holidays, vacations and graduations were all reasons to make a countdown while waiting for this monumental occasion to happen.
I admit I can still get like that today. There's a certain joy and anticipation when I think about tickets bought to a show or a vacation booked months from now.
That kind of waiting can be exciting. Thinking about a plan we've made for the future fills us with positive energy. It's nice to look forward to moments that will create joy and lasting memories.
But there's another kind of waiting that's not as much fun.
In fact, it can cause anxiety, fear, depression and worry.
Like I said, not fun.
The type of waiting I'm talking about is when we fix a deadline in our heads for something to happen and then we just wait for it to be so.
It's invigorating to have goals, wishes, dreams and desires. It's powerful to create a vision for our future and look ahead to it, but where we mess things up is the waiting.
We often think waiting looks like fingers tapping, sitting tight and holding our breath until the moment arrives. After all, it's how we spent our time waiting when we were kids. We knew we didn't have to do much; the birthday or special occasion would come with little or no effort on our part.
So naturally, as adults, it makes sense that we would feel like the waiting period is out of our control. So many of us act like we are stuck in the waiting room at our doctor's office—that at some point someone is going to call out our name and it will finally be our turn to stand up, get noticed, and have our chance.
Waiting doesn't mean hitting pause until someone else decides to come in and hit play.
Waiting (outside the doctor's office, that is) means us taking control of our lives. It means that even if we are waiting for the next big thing, we still make the most of our time here and now.
The space between what's here and what's next can be boring and panic-inducing or it can be a magnificent time of renewal and learning, of planning, preparation and growth.
It's all how you want it to be.
I thought of this recently when I was talking to a friend about some future goals she has mapped out. They are life-changing, electrifying goals. I can't wait to watch them come alive for her.
She can't wait for them to come alive either.
I mean it. She can't and won't just sit and wait. She's actively participating in the manifestation of her dreams. And when she's taking a break from working hard, seeking new opportunities and meeting new people, she's making the most of her downtime too.
She's traveling all over the world. She's volunteering. She's enjoying more time with her family and friends. She's working out more and eating healthier. She's stretching her boundaries and being open to new ideas, new friends and new places.
She's totally nailing this waiting thing.
And a funny thing has happened. She's become so busy with all the amazing things she's doing, that she's really not waiting anymore for anything or anyone.
Yes, her goals and dreams are still there, her vision as strong as ever.
But she's having such a blast doing other things that her life has become more than just waiting. It's become all about living.
This zest for her life shows. She's been so focused on living, making each day awesome, that her whole energy has shifted. She's happier. She's shining brighter. She's laughing more.
She is radiating goodness, joy and peace. Even though it may not have been her conscious intention, her new energy is actually attracting her goals, dreams and visions much quicker.
And that? That is so much more fulfilling than waiting with anticipation, worrying non-stop, and stressing over when the wait will be over.
We so often create a state of suffering while we wait, when we should be celebrating—anything and everything.
Stop waiting for someone to call your name and tell you it's time. It is time. Stop waiting for someone to show up and give you all the answers. You have all the answers.
Life's too short not to live each day fully, completely and happily.
Your journey becomes a lot more fulfilling when you stop worrying about tomorrow and focus on the good today has.
Angie Sarhan Salvatore received her M.F.A in Creative Non-Fiction from Emerson College. She currently teaches college writing and designs inspirational jewelry. For more of her work, you can follow her blog and find her on Twitter, Instagram and Facebook.
Image courtesy of Toa Heftiba.


Items where Author is "Sossanpour, Marti V"
Sossanpour, Marti V (1984) Differential aversive effects of heroin and morphine in the conditioned taste aversion paradigm. Masters thesis, Concordia University.
This list was generated on Thu Apr 18 03:23:53 2019 EDT.


text:
Akira Kurosawa info
Akira Kurosawa news, information & discussion
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New 4K restoration of Akira Kurosawa's Ran screens at Cannes
As first spotted by Longstone, this year's Cannes Film Festival will be showing a new 4K restoration of Akira Kurosawa's 1985 epic Ran. The screening will loosely coincide with the film's 30th anniversary, as Ran originally premiered in Japan on May 31, 1985. This year's Cannes Film Festival will take place between the 13th and 24th of May.
The news about the restored Ran was published on the festival's official website, although exact dates have not yet been made availale. The website notes that the 4K restoration is scanned from original negatives and restored frame by frame by the French film processing company Éclair. The work has been carried under the supervision of the film's original distributor StudioCanal and the Japanese Kadokawa Pictures.
The new restoration's colour grading has been approved by Masaharu Ueda, one of the three cinematographers who worked on Ran and were nominated for an Academy Award, BAFTA and other awards for their work. As there has previously been some disagreement about the considerably varying colour palettes of the film's various DVD and Blu-ray releases, it can be hoped that with Ueda's involvement in the restoration proces, a definitive digital transfer has been created which closely matches the original intentions of Kurosawa and his cinematographers.
It seems safe to assume that this new transfer will sooner or later also find its way onto a home video release, possibly first on Blu-ray.
Akira Kurosawa news post
Published on 1st May 2015
Written by Vili Maunula
This post has 1 comment. Join the discussion!
Posted in Akira Kurosawa News
Tagged with 4k, Akira Kurosawa, cannes film festival, masaharu ueda, ran, restoration
Akira Kurosawa's Ran will return to cinemas
Seven Samurai in the Venice 2016 Lineup
Watch the new trailer for Akira Kurosawa's Ran
Akira Kurosawa's Ran returns to UK cinemas in April
4K Ran released by StudioCanal on May 2
Hopefully if this is a brand new restoration it may tour a few more festivals and maybe do the odd art house cinema run. It's rare that Japanese films make it anywhere near me for screenings other than the odd Ghibli, but Ran might just be a famous enough title to sneak in.
I was also interested to see two other Japanese titles on the Cannes list;
Zangiku Monogatari (The Story of the Last Chrysanthemum / Le Conte du chrysanthème tardif) by Kenji Mizoguchi (1939 )
which may be the same restoration which is already available on this Blu-ray set
DVD Beaver review
this set is really worth getting it if people like Mizoguchi.
Jingi Naki Tatakai (Battles without Honor and Humanity aka Yakusa Paper / Combat sans code d'honneur) by Kinji Fukasaku (1973 )
which as far as I know isn't easily available to pick up on home video in the U.K. so I hope it'll pop up on Blu-ray at some point too.
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Bill Nighy to Star in Ikiru Remake from Kazuo Ishiguro's Script 13 November, 2020
Missing Kurosawa Films Finally Available on DVD 25 October, 2020
The New Rashomon Based TV Series Coming to HBO Max 25 September, 2020
Rashomon turns 70, Stephen Prince discusses the film 21 August, 2020
Video Game 'Ghost of Tsushima' Comes With an Official "Kurosawa Mode" 11 July, 2020
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← Dylan Struggles with Shakespeare In The Tower Of 'The Great Vowel Shift'
"When I get my hands on you" by Bob Dylan, Marcus Mumford and Taylor Goldsmith →
Dylan's "Pledging my time": moving on moving forward moving moving
Posted on October 8, 2018 by TonyAttwood
Pledging My Time (1966)
In the year 797 Charlemagne secretly sends a Frankish delegation with gifts to Baghdad, to Caliph Harun ar-Rashid, to make peace through the diplomatic way between the Arab and the Frankish Empire. Five years later, the considerably depleted delegation is back in Aachen, with a living monster, the white elephant Abul-Abbas, being the most remarkable gift. The Franks are bewildered.
But Charlemagne is perhaps even more touched by a much smaller and more graceful gift: a clepsydra, an exuberantly decorated water clock that can measure time by means of an ingenious system of tubes, taps and valves. Charles recognizes and appreciates the royal gesture of Harun: what gift is an emperor more worthy than Time itself?
Over eleven centuries later Emperor Bob can sympathize. In 1966 he is approaching the middle of the vortex, the laps are becoming shorter and go faster and faster, and he starts going under. I was in a whirlwind, he sings looking back in 1974, on the same record that tells he can not find happiness until Time Passes Slowly. Fame, money, success … all well and good, but time truly is wealth.
That realization flashes as early as November '62, when the poet accuses his ex-love that she wasted his precious time (Don't Think Twice), time is worth saving, he finds a year later, in The Times, in "Restless Farewell" he would like to tie up the time forcefully, with the Tambourine Man he wishes to disappear into the "foggy ruins of the time", in "I'll Keep It With Mine" the narrator promises to keep the time saved. In '65, the lack of, and with it the desire for time increases, an amateur psychologist could deduce from the excessive rise in the use of the word 'time' in the songs as of Highway 61 Revisited. On Blonde On Blonde in as many as nine of the fourteen songs.
And explicitly the poet expresses the merits of time especially in "Pledging My Time".
The old and familiar clichés have become hollow. In recent years, the singer has promised his heart, loyalty, letters, honesty and friendship, but now he puts the ultimate, the irrevocable on the table. He no longer promises it, no: pledging – the enamoured narrator swears an expensive oath, promises highly and holy a part of his most precious capital. This certainly must be true love. In order to avoid it becoming too soggy, the language artist packs the chorus with the pompous love speech in playful, nonsense verses. A stylistic constant in this is the antithesis. Partly these are the classic contradictions we know from the blues canon (early morning and late night, jump up and come down), others are alienating, but characteristic for the brilliance of a Dylan in shape. A splitting headache and he feels fine, the room is empty, but so stuffy that he can barely breathe and someone is lucky, but that is an accident.
It is an edgy, provocative and penetrating Chicago blues, an excellent mood changer after the previous, carnival-like splurge "Rainy Day Women # 13 & 35", with which Blonde On Blonde opens. The song's solid form is quickly found, The Cutting Edge learns. Nevertheless, the first take differs considerably from the final, third recording. Lyrically likewise, with three radically different verses, but especially in tempo, and thus in atmosphere.
That first take is jumpy, cheerful, echoing in the distance "Sweet Home Chicago" and the party noise of the Rainy Day Women is being extended. Irresistible, but not what Dylan means, we hear in the studio chatter afterwards: "It's gotta have a very strong beat, you know," and he demonstrates what he means on the piano (pa-pám, pa-pám, pa-pám). Either he is didactically gifted, or he has very clever pupils – the transformation is radical, and an instant hit; that next take, with blaring guitars and a pulsating, rushed harmonica, is on the album. Wonderful, but Dylan himself treats the song as a throw-away. It becomes a B-side, for the very successful Rainy Day Women single, and then evaporates. Just like with that other degraded masterpiece, "Queen Jane Approximately", it takes more than two decades before the song appears on the playlist, and again the persuasiveness of the friends from Grateful Dead is needed to convince the master.
The song does not immediately know how to charm the colleagues, either. The first cover that stands out, appears in 1969. And it is not so much the musical quality of the interpretation that stands out (which is rather mediocre), but the origin: the Japanese band Apryl Fool, the band of the later electronic music legend Haruomi Hosono (from Yellow Magic Orchestra).
The Far East meets Chicago does not work – the rendition has the same displaced, alien atmosphere as Bill Murray in Lost In Translation (2003; Murray moves lost and not understanding through Tokyo, where we also hear Hosono again in the soundtrack). Despite the unimpressive musical approach, Hosono will surely have one up on Dylan. The Japanese is the grandson of Masabumi Hosono, the only Japanese passenger and survivor of the Titanic, the disaster that continues to fascinate Dylan from "Desolation Row" to "Tempest".
Later covers can never match the original either. Duke Robilliard does it effectively, but somewhat too professional on the tribute Blues On Blonde On Blonde (2003), the horns that Luther Johnson adds are beautiful (on another tribute, Tangled Up In Blues, 1999) and the Texan Jimmy LaFave hardly ever fails – this time with a sober, acoustic reading, accompanied by an infectious Tex-Mex accordion.
The most beautiful version is performed by the eccentric guitar virtuoso Peter Parcek from Connecticut, who in 2011 on the EP Pledging My Time also excels in a heartbreaking "She Belongs To Me" and an intense "Beyond Here Lies Nothing".
1 Response to Dylan's "Pledging my time": moving on moving forward moving moving
Hello there, thank you for posting this additional information regarding this track.
"The Bob Dylan Project's goal is to present, in an accessible way, from a database, every available piece of information related to the Music of Bob Dylan.
Every Album, every Song, all the great Artists and all the Documented stories streaming on Spotify, Deezer, SoundCloud and YouTube. Over 100,000 links.
All the relevant information at the Album, Song, Artist and Document level because we link to the available source reference material from Wikipedia, the Bob Dylan website, Untold Dylan, Haiku 61, Daniel Martin, Every Song, Expecting Rain, All Dylan, Dylan Chords, Steve Hoffman, Commentaries, MusicBrainz, Positively Dylan, Second Hand Songs etc. as well as the actual music.
So when you are ready and if you are interested in accessing a comprehensive anthology on this topic, then you can find the links to all the relevant information plus Bob Dylan's recorded versions and many other related versions inside Bob Dylan's Music Box at: http://thebobdylanproject.com/Song/id/492/Pledging-My-Time
This post is designed to link the music to a broader audience…"


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Lakeyah Taps QC Artist Gloss Up For Her New Music Video "Real B*tch"
Lakeyah has returned with a brand new music video for her song "Real B*tch," which also features the burgeoning rap artist Gloss Up—best known for her work with Glorilla. This new single comes on the heels of her recent No Pressure Pt. 1 EP and shows that she is working tirelessly to establish herself as one of hip-hop's most promising young artists.
The Milwaukee-born rapper features a verse from new QC artist Gloss Up on the track "Real B*tch," highlighting her deft flows, innovative delivery, and immensely irresistible choruses. The new labelmates worked together on the song video, which has them throwing a pool party for "real b*tches."
Listen to "Real B*tch" below.
Lakeyah released her surefire mixtape, The Keymix II, in early 2020. The project showcased her extraordinary versatility by moving from brash, boastful rap to heartfelt, genuine R&B. At the end of that year, she reworked two songs by Lil Baby: "Sum 2 Prove" and "We Paid." Once again, Lil Baby the latter remix online, but this time Quality Control didn't waste any time signing her after seeing her unrealized potential.
Her 2022 success has continued with the publication of her first extended play, No Pressure Pt. 1, which features the hit track "Mind Yo Business" by Latto. Lakeyah is a heavyweight to be reckoned with, and she has no plans to give up the championship, thanks to her distinctive style, innate brilliance, and incredible versatility.
Gloss Up, Lakeyah


What skill sets are needed to become a mobile tester?
Question : What skill sets are needed to become a mobile tester?
Platforms : Wince, palm OS, Symbian OS etc.
Device: Different devices supporting above OSs like Sony, Gramin, Tungston etc.


The Russian-Israeli composer Benjamin Yusupov has composed a "Concerto Intimo" for piano and orchestra which will receive its world premiere on 14 February 2007 in Dessau by the Anhalt Theatre Orchestra of Dessau under the direction of Golo Berg. The composer himself will be performing the piano part. "After a long period lasting from 1960 to 1990 during which avant-gardists primarily used the piano for its percussive characteristics," says the composer, "I would like to return to the intimate, lyrical character of the instrument and allow it to sing. The situation of our music industry and worldwide conflicts has caused me to withdraw into my private world of ideas and create a connection to people who understand me and my intimate environment." The three-movement piano concerto was commissioned by the Jerusalem Symphony Orchestra and the Anhalt Philharmonic of Dessau.


text:
City Spotlight: Seattle
Zillow and Redfin Continue Their Decade-Long Quest to Disrupt Real Estate
Making the home-buying process live online
By Jane Hodges
Both Zillow and Redfin continue to evolve their offering.
More than a decade past launch, Zillow and Redfin continue reinventing their real estate brands.
Seattle's two biggest digital real estate brands—online brokerage Redfin and media and services brand Zillow—boldly ruffled feathers when they each launched more than 12 years ago. Zillow's free, public home valuations empowered consumers, but led to complaints and attempted lawsuits as to the figures' accuracy, and Redfin's CEO Glenn Kelman regularly spent time testifying to federal government agencies about how the traditional multiple listing service and traditional agent model stymied the consumer.
These days the two companies, both publicly traded and with large national footprints, are managing well-built reputations while gently pushing deeper into the real estate industry they set out to disrupt. And that has interesting implications for their brands.
Redfin came out guns blazing in 2005, asserting that its combination of salaried (versus commissioned) real estate agents and unique tech tools could not only help consumers find homes faster but also for less money since Redfin provides buyers with both tech-driven efficiencies and a commission rebate. The company eventually launched seller listing services for as little as 1 percent in many markets (less than the 2.5 percent to 3 percent fee sellers typically pay).
When Zillow launched in 2005, it helped consumers by lifting the lid off hard-to-find home valuations—"Zestimates," in Zillow-speak—and it swiftly became a go-to resource for consumers researching home values, homes for sale, rentals, as well as a place to read up on real estate trends and shop for agents.
Eventually, home valuation data lost its cloak-and-dagger secrecy. And real estate brokerages traditional and not embraced the fact that real estate consumers want to transact more of their home purchase online.
Fast forward to the present, and Redfin is testing a program where it buys homes from sellers and then flips them. Early adopters—moneyed techies and urbanites—were among the first to buy and sell on the service. For its part, Zillow has evolved its resources, acquired a mortgage lender, is rolling out lease and rental payment tools, and is testing Zillow Offers, a program through which Zillow obtains homes for sale.
Building brands: From disruption to cruising altitude
Companies launched in Seattle are known for disrupting industry business models and leveraging technology to deliver new and improved consumer experiences. Think of Microsoft, Expedia, or Amazon, and of the city's robust startup ecosystem—including numerous angel and venture networks and the University of Washington. They're known for their bold missions, committed customer service and their solid branding.
"Generally speaking, Redfin and Zillow are outliers among the startups coming out of Seattle," says John Cook, co-founder of the GeekWire blog, which covers the local tech, venture capital, and entrepreneurship scene. "Seattle is more of an enterprise software town."
"We're here to reinvent the real estate industry in the consumer's favor."
Adam Wiener, chief growth officer, Redfin
But one thing that makes these businesses Seattle through-and-through is their devotion to using technology as a platform to simplify the consumer experience. How the brands communicate their value has, necessarily, shifted.
"Redfin's style was initially kind of swashbuckling," Cook says. "Over time, that message has been curbed a bit."
Adam Wiener, Redfin's chief growth officer, says that the company's mission is unchanged. While the company launched with a revolutionary way for consumers to engage with real estate, "consumers don't sign up to join a revolution," he says. "We're here to reinvent the real estate industry in the consumer's favor."
By using technology to speed up access to open houses, manage offers and negotiation online, and by using its unusual agent compensation model, Redfin strives to make home shopping (and selling) more straightforward, faster and less expensive.
"We have to provide the consumer with a better and cheaper real estate experience," Wiener says. "It's not an 'either/or,' but an 'and' on both those fronts."
Redfin consumers are attracted to the brand because of the potential to complete a real estate transaction rapidly and with less chaos.
"People don't necessarily come for the refund," he says. "They like us because of the speed. The refund is a way to end on a positive note."
Redfin earlier this year told analysts that its goal is to deliver an all-digital transaction closing process offering, leveraging its brokerage, mortgage, and title services.
While Redfin works on developing its offering and audience, Zillow's roots as a media brand have allowed it to cement strong customer brand recognition, which it is now leveraging as it rolls out additional service offerings to consumers. Zillow's moves toward actually engaging in lending or transactions make sense, Cook says. While Zillow makes revenue from advertising by agents and brokerages, as well as adjacent service providers, "How much money can you wring out of that?" he asks.
Swinging full circle
Zillow's recent commercials have played to the importance of home—whether that's a rental or purchase—and to the many ways in which consumers struggle with the steps required to find and get into a house.
"It's not just about home search, it's about the entire process of getting into a home."
Sarah Makar, vp of brand marketing, Zillow
The company's experiments with new service offerings are, in part, an outgrowth of customer loyalty. When the company focus-grouped the potential to sell a home through Zillow earlier this year, consumers had a lot of questions, according to Sarah Makar, vp of brand marketing at Zillow. When the same consumers were asked about selling a home to Zillow, they expressed confidence. And so "Zillow Offers" was conceived.
"We see this as a natural progression," says Makar. "It's not just about home search, it's about the entire process of getting into a home."
Makar notes that Zillow is still a media brand, but it's also becoming more of a service provider. Zillow can help people find a home, agent and mortgage lender, but increasingly, Makar says, Zillow wants to help people directly with their pain points: "How can we help you walk through the front door?"
Zillow's branding mandates focus on empowering consumers, providing a pleasing experience and, "increasingly, we're thinking of this as an end-to-end relationship," she says.
New creative is forthcoming from Zillow in 2019, Makar notes, but she declined to elaborate on themes.
Recently, however, Zillow's "Many Ways Home" campaign encompassed the many ways consumers struggle but can succeed with the search for a home.
Like Redfin's Wiener, Makar notes that Zillow's future messages may take on a double layer—where, yes, Zillow helps with home search, but it also helps with the services required to get into a home.
Engaging with consumers at this deeper level—getting closer to the lending process, buying a home from them—means that Zillow is tasked with maintaining "trust and credibility."
"Our brand message has to sustain 'emotional resonance," she says.
Zillow has become a verb for home search and valuation—and Redfin, having achieved what Wiener calls "social proof" among its first wave of consumers, has become a technique and an approach to real estate.
Like many of Seattle's successful legacy businesses, both built consumer brands from industry-changing technologies and must keep up with—and ahead—of consumers' and competitors' adoption of them.
"We want to offer consumers a complete digital solution," Wiener says.
To learn more about the emerging community of leaders in Seattle, check out Adweek's list of the city's 26 Rising Brand Stars.
https://adweek.it/2OezK2d
Jane Hodges
Jane Hodges is a Seattle-based freelance writer and the author of Rent vs. Own (Chronicle Books). Her work has appeared in The Wall Street Journal, New York Times, The Seattle Times, and many other national and regional outlets.
The 25 Best Ads of 2018
Paid Media Strategist (Work From Home)


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Histories
=========

Histories are a really important part of building data. Pyhaystack allows
retrieving histories as zinc grid, pandas series or pandas Dataframe
depending on your needs.

Range
+++++

The range parameter is named ``rng`` to avoid a naming clash with the Python
``range`` keyword.  Its value can be any of the following: [ref : his_read_]

* ``"today"``
* ``"yesterday"``
* ``"first"`` (WideSky only: returns the very first record)
* ``"last"`` (WideSky only: returns the very last record)
* ``"{date}"``
* ``"{date},{date}"``
* ``"{dateTime},{dateTime}"``
* ``"{dateTime}"`` (anything after given timestamp)

As a convenience, pyhaystack also understands, and will translate a
:py:class:`datetime.date`, :py:class:`datetime.datetime` or
:py:class:`slice` object, so the following will work:

* ``datetime.date(2017, 5, 7)`` will be sent as ``"2017-05-07"``
* ``pytz.timezone('Australia/Brisbane').localize(datetime.datetime(2017,5,7,17,41))`` will be sent as ``"2017-05-07T17:41+10:00 Brisbane"``
* ``slice(datetime.date(2017, 5, 8), datetime.date(2017, 5, 10))`` will be sent as ``"2017-05-08,2017-05-10"``.

How do I generate a timestamp in a point's local time zone?
'''''''''''''''''''''''''''''''''''''''''''''''''''''''''''

Any Project Haystack entity that carries the ``tz`` tag when retrieved using
``find_entity`` will automatically be a sub-class of the
:py:class:`pyhaystack.client.entity.mixins.tz.TzMixin` class.

This mix-in class defines three properties:

* ``hs_tz``: The Project Haystack timezone name (equivalent to
  ``entity.tags['tz']``), e.g. ``"Brisbane"``
* ``iana_tz``: The IANA name for the timezone, e.g. ``"Australia/Brisbane"``
* ``tz``: A :py:class:`datetime.tzinfo` object that represents the
  timezone.

The timezone handling is built on the :py:mod:`pytz` module, the full documentation for which is on the `pytz website`_.

``site`` entities usually have a corresponding ``tz`` tag attached to them,
knowing this:

::

        import datetime

        # Retrieve a single entity, by ID
        op = session.get_entity('S.SERVISYS', single=True)
        op.wait()
        site = op.result        # is the entity S.SERVISYS

        # The current time at S.SERVISYS (to the microsecond)
        now = datetime.datetime.now(tz=site.tz)

        # A specific time, at S.SERVISYS
        sometime = site.tz.localize(datetime.datetime(2017, 5, 7, 18, 11))

To retrieve all historical samples between ``sometime`` and ``now``, one
could use: ::

        op = session.his_read('S.SERVISYS.Bureau-Christian.ZN~2dT',
             rng=slice(sometime, now))
        op.wait()
        history = op.result

A gotcha regarding the precision of timestamps
''''''''''''''''''''''''''''''''''''''''''''''

Some project haystack servers, notably anything that is based on
nodehaystack_ will reject timestamps that have greater than
millisecond-precision.  This may require that you round the timestamp down
to the nearest millisecond first before passing it to pyhaystack.

One way this can be done is using the following lambda function:

::

        truncate_msec = lambda dt : dt - datetime.timedelta( \
                microseconds=dt.microsecond % 1000)

which is then used like this:

::

        now_to_the_msec = truncate_msec(now)

Zinc Date and time format
+++++++++++++++++++++++++
[ref : http://project-haystack.org/doc/Zinc]

* ``<date>        := YYYY-MM-DD``
* ``<time>        := hh:mm:ss.FFFFFFFFF``
* ``<dateTime>    := YYYY-MM-DD'T'hh:mm:ss.FFFFFFFFFz zzzz``

Retrieve simple grid
--------------------

::

    op = session.his_read('S.SERVISYS.Bureau-Christian.ZN~2dT', rng='today')
    op.wait()
    op.result

Retrieve a Pandas Series
------------------------

For more details about Pandas : pandas_datastructure_

::

    op = session.his_read_series('S.SERVISYS.Bureau-Christian.ZN~2dT', rng='today')
    op.wait()
    op.result

Retrieve a Pandas Dataframe
---------------------------
In the following example, we will retrive all the historical value from 'today' for
all zone temperature sensors.

::

    # Retrieve some points
    op = session.find_entity(filter_expr='sensor and zone and temp')
    op.wait()
    znt = op.result

    # Read today's history for all found points
    op = session.his_read_frame(znt, rng= 'today')
    op.wait()
    b = op.result
    b

We use ``find_entity`` first, then we call ``his_read_frame`` over the result.

Describe
~~~~~~~~

Describe is a Pandas function that gives you some information about a
Dataframe or a serie.

Here is an example from the room_temp_serie

.. code:: python

    room_temp_serie.describe()

.. parsed-literal::

    count    55.000000
    mean     23.454680
    std       0.388645
    min      22.551900
    25%      23.169800
    50%      23.689800
    75%      23.748750
    max      23.806300
    dtype: float64

.. _his : http://project-haystack.org/tag/his

.. _his_read : http://project-haystack.org/doc/Ops#hisRead

.. _pandas_datastructure : http://pandas.pydata.org/pandas-docs/stable/dsintro.html

.. _nodehaystack : https://bitbucket.org/lynxspring/nodehaystack/issues/5/error-500-received-when-posting-zinc

.. _`pytz website` : http://pythonhosted.org/pytz/


She was very flexible when it came to the hours and days that I wanted her to come by. She also gave me her phone number, so it was very easy to contact and she was always on time. She worked with how I learned and taught me how to do my work in a way where it came easiest to me. She is very outgoing and kind and seems to know what shes talking about.
"Patient, experienced ESL tutor specializing in professional adults."
Andrew was great. He was very patient in explaining the basic concepts. He helped me arrive to the answers on my own by walking me through the steps, letting me try it, and correcting my errors in thinking before I got to the end of the problem. He was very helpful and I feel like I can use the concepts he taught on my next homework assignments.
Holly is full of energy, very creative, has lots of patience and is a great teacher. We look forward to our lessons and the hour flies by. She has given us many ideas and different ways to learn and is excited about her subject. My daughter and I have had 5 lessons so far, and will keep going. She has such a positive attitude and is very encouraging. Thank you Holly!
"Becoming bilingual can be fun--I will help you understand Spanish!"
"Language Arts, ESL, and Music: creative tutoring for all ages"