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Schwager on Matthew 5
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Excerpt from Raymund Schwager's Jesus in the Drama of Salvation: Toward a Biblical Doctrine of Redemption (Crossroads, 1999).
On Matthew 5:21-48 in the Sermon on the Mount
From Act 1: "The Dawning of the Kingdom of God" / pages 41-44
Even the interpretation of the law, as Jesus proposed it in the Sermon on the Mount with its antitheses in Matthew 5:21-48, introduced not merely a "radicalization" in the sense of an absolute orientation toward the God of the basileia. It was at the same time defined by the concern for the new gathering. The correct interpretation of the Sermon on the Mount is certainly difficult, and the discussion of it goes back a long way. It stretches from the traditional teaching concerning the commandments and counsels and the Lutheran distinction between the Christian person and the secular person, across the ethical rigorism of the enthusiasts and the ethics of conviction of liberal theology, to the modern proposals (interim ethics, contrast ethics, the ethics of love, eschatological and theological ethics, etc.). In fact careful distinctions are needed in framing the questions in ethics and pastoral theology. But prior to these there is a strictly theological question, and this concerns the connection between the kingdom of God, the new mode of human behavior, and the new gathering. If the basileia fully arrives among humankind only with the founding of the new people, if the new gathering of Israel is an essential constituent of Jesus' proclamation, then the Sermon on the Mount might describe exactly what is necessary for human behavior, so that the new people might be really different from the old, and all those evils which were never overcome in the history of Israel might finally be conquered. Before we ask how "realistic" the high demands are, we should notice that Jesus spoke to his hearers of the love of the heavenly Father and called them to a perfect trust, by means of which he hoped to create the new community. If people act as the Sermon on the Mount expects, then the new people becomes a reality. The high demands are not arbitrary commands but, objectively speaking, they prove to be absolutely necessary if the new life is really to begin.
The inner connection between the individual demands of the Sermon on the Mount becomes particularly clear if they are compared with the analysis of conflict as it has been elaborated by R. Girard from literature which is permeated by Christianity. According to this, people are fundamentally creatures of desire, and their aspirations are not autonomous but are determined, as if by osmosis, (1) by a desire which fastens on models so that they act out of imitation. Consequently, if the aspirations are instinctively directed toward something which another person's desire, mediated by a model, is already longing for, then two appetites are "unintentionally" aiming over and over again at the same object, which must awaken reinforced desire, rivalry, and finally aggression.
The indication that desire is imitated from others in a quasi-osmotic or nonconscious way may help to make sense of judgments in the Sermon on the Mount which otherwise leave us simply in a state of puzzlement. Why are getting angry and throwing out insults (idiot, fool) judged in the same way as murder (Matt. 5:21ff.), and why should a lecherous look be already adultery in the heart (Matt. 5:27)? If a desire can be picked up so spontaneously from others that one's own aspirations are determined thereby even before one is fully conscious of it and before one can explicitly react to it, then anger and the lustful look inevitably have an effect on a community. They set profoundly in motion an interwoven dynamic of desire, which exerts continual pressure and can easily lead to adultery and murder. Whether the result of desire is then an act of adultery or physical murder, the consequence of desire becomes no longer a matter of greater or lesser righteousness but almost entirely of external circumstances and stability of social regulations.
If the "old" behavior, which in its instinctive imitation inevitably produces evil, is really to be overcome, then the conversion must be very radical and must likewise start with inner desire (see Matt. 5:27-30). Spontaneous words of aggression and lecherous desires should be taken just as seriously as completed acts. The decisive thing is that the pattern of imitation should be broken, which is why precisely those demands in which Jesus turns against "an eye for an eye" and "a tooth for a tooth" (Matt. 5:38-42) are especially important. The entire ancient system of the sacred and revenge rests on the "wisdom" of this imitative, negative symmetry, which must be overcome by a gracious human goodness which mirrors a preceding divine mercy (Matt. 5:31ff., 38-42). Only then can the kingdom of God really commence on earth. Since this desiring imitation begins so instinctively and subtly that no one can fully control it in themselves or in others, nobody may judge another (Matt. 7:1-5) and all are in need of continual forgiveness and of constantly renewed reconciliation (Matt. 5:23-26; 6:14ff.). Such action is possible only if the fundamental desire is freed from its instinctive imitation. For this a prayer is needed which does not simply babble like the gentiles (Matt. 6:7, 16-18), but which expresses complete trust in the heavenly Father (Matt. 6:5-13) and thus frees a person from self-accusing thoughts and the cares that wear one down.
The regulations of the Sermon on the Mount consequently do not contain random demands of God; they only show what sort of conversion and what kind of new behavior are objectively necessary if people who come from a world of desire, rivalry, and the sacred vengeance system are to be really reconciled with one another in obedience to the will of God and to form a new community. What may at first appear as unrealistic is in truth nothing other than the model, contained within the dawning kingdom of God, of a new gathering and a new society which is different from all other societies. In these societies revenge, violence, or other retributional systems keep human passions under a certain external control, cover over deep unrest, and temporarily stabilize the societies, without being able to overcome the actual evil.
Through the experience of God as Abba such a deep communicative process was made possible between Jesus and his hearers that many were healed of their bodily afflictions and freed — like the possessed — from their psychic states. Was this communicative healing event able to reach even their innermost soul and their freedom? This was the question which decided whether Jesus' proclamation actually led to a perceivable dawning of the kingdom of God. The nearness of the kingdom was not fixed in advance, but partly depended on how far people allowed themselves to be touched in their innermost selves. The proclamation of the kingdom of God was an event which indeed rested initially on the new turning of God to sinners, but in second place it involved also the preparedness of the hearers. The event could consequently succeed or fail. The kind of nearness of God's kingdom was conditioned by this. Was Jesus able to touch people so deeply with his new experience of God that they also were overwhelmed by fatherly love and allowed themselves to be taken completely into the service of a new community life, or did their old desires remain the deepest ones and thus serve also the defense mechanisms against God and their neighbors?
Since the proclamation of Jesus involved a fundamental risk, we again ask the question about Jesus' role in this event. Did the success of his mission depend on the direct result he achieved with his hearers? Was he so identified with the service of the basileia that an initial failure would have meant that he himself had failed, or did the basileia depend ultimately so much on his own person that he could take it forward at the beginning all by himself in the case of an initial failure? Was the person conditioned by his message, and did God act only with a view to the kingdom, or did Jesus' proclamation result from the particular nature of his person, and did God act in a special way both on him and through him? The interpretation of his entire subsequent destiny depends on the answer to these questions.
From Act 3: "The Bringer of Salvation Brought to Judgment" / pages 93-95
Jesus' Conduct toward His Enemies
In the series of appeals which makes up the Sermon on the Mount, Jesus demanded of his hearers that they love their enemies and not offer resistance to evil. Because of the rejection and the hostile reaction given to him, he was challenged to put his words into practice. But it was not just a case of the coherence between his proclamation and his own actions, for the threatened fate of a violent death posed a question which had not been addressed in so many words in the Sermon on the Mount. Within the framework of the basileia message, the willing love of those who heard it was intended to invite any opponents to conversion. This is why in the Sermon on the Mount, the blow on the cheek, being cheated of a shirt, and being coerced to walk a mile with another, are mentioned (Matt. 5:38-41). The question of a death threat remained at this level unconsidered, as this issue would not have arisen in the case of a successful kingdom of God because enemies would have been converted by the willing love they encountered. But because of its rejection, the situation which Jesus had not at first addressed became pressing. He had to give an answer which would lead toward a resolution, and he gave it by going in his own behavior beyond what he himself had demanded. In view of the evil which confronted him, he did not fall back on the old mechanisms of retribution. He answered the redoubling of evil by taking his love to the point of a readiness to accept without any resistance the death with which he was threatened.
Over and above the high ethical example which Jesus hereby gave, we should look particularly at the implicit theological message which was expressed in his new way of acting. Since his whole public ministry took place within the framework of the dawning kingdom of God, after its rejection the question arose as to how God would react to those enemies who were not won over by the offer of unconditional forgiveness. In the parable of the unmerciful creditor, the master calls back the servant who does not pass on to his fellow servant the kindness that he has received, and he allows the harsh punishment to be carried out on him to the full. Because of the rejection of his message, it could also have been Jesus' task to give a foretaste of the coming, threatening judgment in his own actions. But he did not do so, at least not in the hitherto known form of judgment, but by his behavior he doubled his already gracious message of love of one's enemy and thereby indicated that the mercy of God goes even beyond that spoken of in the parable of the unmerciful creditor. His action consequently points to a dimension of God's love for his enemies whose depths are still to be plumbed.
Jesus' behavior is all the more striking in that it not only conflicted with the purely political picture of the Messiah, but also equally clearly diverged from the expectations which the picture of a more spiritual Messiah awakened, as found for example in the extracanonical Psalm of Solomon 17. Similarly to the parable of the wicked winegrowers or to Jesus' saying about the murder of prophets, the history of Israel is depicted in this psalm as an unbroken series of disloyalties and sins. Because from the king down to the people all have transgressed in a similar way, judgment rightly intervened in the (first) destruction of the holy city and of the throne of David. But as things did not go any better afterward and the few just people were harshly persecuted, the psalmist asks that God might raise up for these persecuted people a new son of David. The awaited one will be no ordinary political leader, for he trusts neither in kingdom nor in steed, rider, bow, or the mass of soldiers (17:37). Rather, God himself will be king and his anointed will be strong in trust in God alone (17:38), by means of which he will assemble the holy people in Jerusalem (17:28-31).
So far the picture of the coming son of David is easily harmonized with what Jesus proclaimed and did. But already within this picture there can be seen an important difference. Before the Messiah builds up again the tribes of Israel as the people consecrated to the Lord, he strikes the wicked leaders with the "word of his mouth" (17:39) as with a "rod of iron" (17:26) and purifies Jerusalem from all pagans and all criminals. The pagan nations will from then on be under his yoke, and people will come from the ends of the earth to marvel at the splendor in Jerusalem. We can see that neither in the royal kingdom of God nor in the trust in God, neither in the assessment of past history nor in the messianic expectation, neither in the hope of a new establishment of the tribes of Israel as a holy people nor in the broadening of view to include the pagan nations, are there structural differences between the proclamation of Jesus and the great picture of Psalm of Solomon 17. The only, though fundamental, difference lies in the question as to how God deals with his enemies. That the Messiah might share a meal with sinners is hard to imagine from the point of view of Psalm of Solomon 17; but in this context it would be simply outlandish to think that the Messiah could permit himself to be at the mercy of the criminals in Israel and the pagans. That is precisely why he is expected: so that he can finally put an end to the persecution of the just. As the Messiah acts entirely from trust in God, his way of behaving does not directly witness to a higher or lower moral ideal, but it is entirely concerned with the question of God. Jesus' decision to hand himself over to the violence of his enemies is therefore charged with the highest theological significance. When this central aspect is overlooked, the heart of his message and of his mission is ignored.
From Systematic Considerations / pages 182-85, 187-91
The Cross and the Transformation of Evil
The unsolved problem of the Old Testament sacrificial cult would seem to make it impossible to develop a systematic interpretation of the death of Christ from that starting point. Certainly, the letter to the Hebrews sees the cross explicitly against the background of the cult, and it describes Christ as a high priest who offered a sacrifice. But the letter to the Hebrews can make these statements only because, by the use of numerous antitheses, it totally alters the concepts of both priest and sacrifice. First of all it separates Christ from the great, broad tradition of the Aaronite and Levite priesthood and links him with the priest king Melchizedek (Heb. 7:1-24), who is a marginal figure in the Old Testament and is mentioned there only briefly on two occasions (Gen. 14:18; Ps. 110:4). As high priest according to the order of Melchizedek, Christ is the mediator of a different, new covenant (Heb. 7:22; 8:1-13; 9:15), and to him belongs also a quite new priestly order. He does not have to offer sacrifice day after day for himself and the people (Heb. 7:25-28), nor does he enter an earthly sanctuary in order to sprinkle it with the blood of he-goats and bulls. Rather, he brought about a redemption once for all, and entered into the heavenly sanctuary (Heb. 9:11-10:18). From the viewpoint of this new sacrifice it can be seen that the cultic sacrifices of the Old Testament brought about atonement only in the sense that people became "purified in the flesh" (Heb. 9:13). The letter to the Hebrews, then, expressly restricts the effectiveness of the earlier sacrifices to the realm of external cultic purity, whose purpose was to remind people of sins, without being able to bring about any inner healing: "But through these sacrifices there is a reminder of sins year after year, for the blood of bulls and goats cannot possibly take away sins" (Heb. 10:3ff.). The verdict on the sacrificial cult is unambiguous: it was unable to bring about any actual purification from sins. This is why the letter to the Hebrews, despite its explicit relationship to the tradition of sacrifice, is able to take a critical line of thought on sacrifice and to note the paradoxical fact that Psalm 40:7-9 talks of God not demanding sacrifices and taking no pleasure in them, even though "these are offered according to the law" (Heb. 10:8). The letter to the Hebrews resolves the contradictory evidence of the Old Testament by relating the criticism of sacrifice directly to Christ, who with these words abolished the existing order and set up over against it obedience. The continuity of content between the Old and New Testament runs not through the cultic line, but through the line of criticism of the cult, which emphasizes obedience.
The letter to the Hebrews is able, through a massive hermeneutical reinterpretation, to take up on the one hand the whole metaphorical and symbolic meaning of the cult, but on the other hand to express something which is completely new in content. Through the confrontation of the cultic tradition with the tradition critical of sacrifice, it succeeds in creating, out of a problematic at the heart of the Old Testament, a complex symbol for the divine action and the divine will: God by the law commanded something which he himself did not specifically want, but which — in awakening consciousness of sin — was temporarily needed for humankind. This command to offer sacrifices was promulgated by the law because of its pedagogic and linguistic function and not because of its atoning effect. The new teaching is tied in with the cult only as an illustration, whereas the criticism of sacrifice is spelled out as Christ's own words (Heb. 10:8ff.). What was a tradition competing with the cult in the Old Testament becomes in the letter to the Hebrews an authoritative pronouncement about this whole past practice of sacrifice.
There is, it is true, one point where the question arises as to whether the letter to the Hebrews might, after all, recognize a certain continuity of content between the Old Testament sacrifices and the death of Christ. The cult operated through blood (Heb. 9:7, 18-22), and Christ too offered himself as a sacrifice through his blood (Heb. 9:14). The Aaronite and Levite priests sprinkled with others' blood (that of he-goats and bulls), whereas Christ entered the sanctuary with his own (Heb. 9:12; 10:19; 12:24). But does this difference (others' or one's own blood) abolish the continuity between the cult and Christ's death, or is there a certain common basis in the shedding of blood?
The issue of the shedding of blood, so important for the letter to the Hebrews, points first to the need to examine and interrogate from a Christian perspective those theories of sacrifice arising from the study of religion which also emphasize the shedding of blood (the act of killing). The explicit statement that Christ offered a sacrifice with his own blood shows, moreover, that the problematic with which we began our reflections on sacrifice is in fact central. At the beginning of this section we asked how self-sacrifice is to be understood. If Christ identified himself not with the evil will of his opponents, but with their concrete action (crucifixion), did he not therefore fully agree to his being killed? Can one not also take the statement that Christ sacrificed himself as high priest "with his own blood" as an indication of the indirect killing of himself? In considering the fate of Jesus we have often come across the theme of God's nonviolence. But now the more subtle question arises, whether we have to understand this concept in such a way that Christ, although he shunned all violence against others, finally turned that violence against himself — in self-sacrifice. Seeing things this way, could one not very easily link up the great Old Testament themes of judgment and God's vengeance, the tradition of cultic killing, and also many New Testament utterances about judgment, with the message of nonviolence (toward others)? The cross would then be a sacrifice in the sense that the priest (Christ) did in fact kill something, namely, himself. Writing about the ethics of the early community, G. Theissen speaks of a "turning-around of aggression," (2) and he thinks that "heightened aggressivity turned in upon itself could thus paradoxically swing around into positive acceptance of the other." (3) There seem to be statements supporting such a view even in the Sermon on the Mount, which teaches nonviolence (toward others) especially clearly. If one member is seduced into evil, it should be plucked out or cut off, for it is better to be mutilated than to be damned with the whole body (Matt. 5:29ff.; 18:8ff.). Is there consequently a self-aggression in the service of a higher good? Because of this question we must once more go into the problematic of judgment at a new and deeper level. If the thesis that God in his anger directly struck and destroyed his Son by means of sinners (K. Barth) did not stand up to scrutiny, the more subtle problematic still remains, namely, whether he led the crucified one through obedience to self-aggression and thereby judged him. Christ would then have taken on himself the self-judgment of sinners in the sense that he did in full consciousness and freedom what sinners do in their blindness: judge and destroy themselves.
This question is not easy to answer, since we would need to feel our way into the inner attitude of Jesus, and the New Testament utterances make use of words which come up in different contexts and can therefore be interpreted in different ways. However the question is one with very great consequences. If the outcome is affirmative, then everything which we have worked out so far has to be looked at again in a completely fresh light, with considerable consequences for Christian spirituality and the practice of the faith.
In the Old Testament, with the exception of Isaiah 52:13-53:12, violent death was understood to imply only judgment and curse, while the New Testament sees the cross of Christ as positive. How is this difference to be understood? Since the Old Testament cult also attributes a positive atoning effect to the sacrificial death of animals, we must look into the question already addressed earlier in this investigation, namely, whether the formal element in atonement resides in the act of killing. The difference between the old and new order would consist in this, that in the former animals were killed daily, whereas in the latter Christ sacrificed and (indirectly) killed himself once for all.
The crucified one saw in his opponents people who ultimately did not know what they were doing, who, because of blindness, even in their actions were more victims than responsible agents. He himself was a victim insofar as he was killed and they were victims in killing, insofar as they were under the spell of an external power. For him, then, killing was an act done both to him and to them, even if in very differing ways. Both together were victims of that power which in fact kills: sin. At this deeper level, Jesus no longer stood over against his opponents, but he underwent together with them the blows of a destructive power, but in such a way that he alone experienced this suffering for what it was. Through his identification with his executioners, he suffered together with them the being killed by sin. Because of this common destiny, Paul can rightly say: "One has died for all; therefore all have died" (2 Cor 5:14).
The "conversion" and transformation of evil began with Jesus including his opponents in his being killed, and thus consciously living through on their behalf that dimension in their action which enables us to say that the act of crucifying him was in fact something suffered. But he had not yet achieved the decisive act, for suffering would only have had a positive sense if we had to assume that God directly, willed such suffering as a punishment, which, however, we have already excluded. The crucial point was the transformation of passivity through his surrender. Because of his unreserved acceptance of the suffering which came to him, it was already more than something merely undergone. Suffering which is affirmed becomes a new form of activity.
All the synoptic Gospels on the one hand emphasize the suffering of the crucified one and on the other they clearly describe his dying as an activity. We find in Mark: "Jesus uttered a loud cry and breathed out the Spirit [exepneusen, usually translated "expired"]" (Mark 15:37; Matt. 27:50). The loud cry was an expression of the most extreme desolation, and with the breathing out of his Spirit he indicated at the same time a revelatory event (Mark 1:11; 9:7) which went out from Jesus as bearer of the Spirit. The breathing out of the Spirit is made even clearer in Luke: "And Jesus cried loudly, 'Father, into your hands I commit my Spirit'" (Luke 23:46). Suffering is here understood unambiguously as surrendering and handing over the Spirit to the Father. Since Luke describes Jesus at the beginning of his ministry as the long awaited bearer of the Spirit (Luke 4:16-22; Acts 4:27; 10:38), the return of the Spirit to the Father means at the same time the fulfillment of the mission. The act of dying, the fulfillment of the mission, and the handing over of the Spirit to the Father consequently come together in the one event described by the letter to the Hebrews as the sacrifice of Christ.
Whoever in dying places himself in the hands of another person renounces entirely any further self-determination and hands himself over to the treatment of this other, to whom he thereby entrusts himself without reserve in love. Every act of surrender made during a person's life has its limits, arising at the least from the demands of one's own life and one's own identity. At the moment of dying, these limits can be broken down. But since in death all a person's strengths fail, death in itself is extremely ambiguous. Is it merely the passive undergoing of an inexorable limit, or can there be a surrender which goes beyond all previous limits? From the viewpoint of ordinary human experience, no clear answer is possible. However Jesus surrendered himself "by the power of the eternal Spirit" (Heb. 9:14) and, dying, entrusted his Spirit to the Father (Luke 23:46). Since the Spirit which he laid in the hands of the Father was at once his human spirit and the divine spirit bestowed on him, he was able completely to transform the ambiguous human act of dying, which is above all something suffered, into an act of surrender.
Whoever no longer determines himself by his own spirit, but entrusts this to the heavenly Father in order to allow himself to be totally determined by him, achieves a sort of openness and availability which go beyond our earthly experience and can only he hinted at by parables. The image of the clay with which the potter works can give a clue to this readiness to be shaped, and yet the one dying on the cross was much more than clay, for it was with his whole being and above all with his free will that he became a totally available "material." What at first appeared only negative in the "victim situation" was transformed with his death into a limitless opening of himself and making himself available, an abandonment of himself and total trust. His dying as total act of handing over already contains agreement in advance to that imminent sovereign action of the Father, which was realized in the resurrection of the crucified one. His will allowed itself to open up through obedience in suffering to a complete uniting in love with the will of the Father.
The will of Jesus in his passion (Heb. 10:10) has appeared to us under a double aspect: (1) as identification with his opponents, insofar as they themselves are victims; (2) as "conversion" and transformation of evil in surrender. Under the first aspect we can see Christ's love for enemies, insofar as he preferred, faced with his own will to survive, to share their destiny and to suffer in advance on their behalf those consequences of sin which necessarily result from it. This will to identification bore salvation to the extent that it was a presupposition for the second: the conversion and transformation of evil action in love. He turned the radical delivering of himself to his enemies, as he experienced this in being executed, into a radical surrender to his Father. Christ never consented to the lies and killing which constitute sin, but rather he dared to suffer the concrete sinful deeds (as being killed by sin) to the point where he was transformed precisely by them into a limitless surrender. Through his identification with his opponents he also infiltrated their world in which their evil will had imprisoned itself and by his transforming power opened it up once again from its new depths to the heavenly Father. Hell, toward which they were already bent, was once more broken open. What at first seemed to be something purely negative, as the rejection of love and closing in on oneself, was transformed by Christ into a surrender which bursts all dimensions of earthly existence. He is therefore both scapegoat and lamb of God; he is the one who is the one slain and the bread of life; he is the one made into sin and the source of holiness.
We asked whether it is right, in connection with Christ, to speak of a reorientation of aggression against himself, of a participation in the self-judgment of sinners, and of an (indirect) self-killing. The answer came out unambiguously negative. What appeared at first to point in that direction is seen after more precise analysis as an expression of his great love for sinners, by which he infiltrated their world. But this still leaves unexplained how Jesus during his public ministry could utter sayings which nevertheless give the impression that he summoned or appealed to self-aggression. These sayings can, however, be understood if we remember the power of sin which is so ingenious that it even knows how to make use of the command which opposes it. Sin only really becomes inflamed in direct opposition. Jesus therefore did not generally make a frontal attack on evil, but even during his public ministry he indicated how it should be dealt with and infiltrated in different ways. In the narrative of the woman taken in adultery who was caught red-handed, even he, if we follow his actual words, gives the instruction to throw stones at the guilty woman. But because he adds the condition that each one who condemns should apply the same standard to himself ("Whoever among you is without sin throw the first stone at her" [John 8:7]), his verbal instruction to kill has the exactly opposite effect in the actual context ("When they heard his answer, they left one after the other, beginning with the eldest" [John 8:9]). If Jesus had answered his opponents with a yes or a no, they would have charged him. A direct answer, whether yes or no, would have heightened their aggression. But, by taking up his opponents' suggestion of stoning, and turning it around in an unexpected way, he let their evil intention drain away.
We should understand in a similar way his call, to which we have already referred, to tear out or cut off a member of the body. In the Sermon on the Mount, the corresponding saying comes immediately after that about adultery, in which Jesus again leaves the crucial conclusion to his hearers. He mentions first what Scripture says on this subject, and then for his part he only establishes that the situation named in the law is already present in a lustful look ("Whoever even looks at a woman lustfully has already committed adultery with her in his heart" [Matt. 5:28]). The conclusion for the hearer is on the one hand clear and on the other leaves the decisive issue open. Each one should guard against the lustful look; each one should equally guard against condemning others for adultery, for who can claim for himself that he has never by a lustful look done the evil thing which he reproaches in others?
"If your right eye leads you astray, then tear it out and throw it away!" (Matt. 5:29). But how should the right eye or the right hand lead astray and not equally the left? And even if the one member was violently removed, would not the other carry on leading the person astray? Jesus expresses what should be done in all logic. But at the same time he makes clear from the harshness of the consequences that there is nothing positive to be achieved in this direction, and that the problem should be approached from a more fundamental angle. In another passage, the saying about cutting off a member is directly linked with the warning about leading little ones astray (Matt. 18:6-11; Mark 9:42-48). Are the people who are led astray by their members ultimately identical with the little ones who are ruled by a different law in their members (see Rom. 7:23)? Unambiguous answers are not possible here. But that is precisely why, given the subtlety of sin, there can be no really permanent remedy against it. Like the image of bloody sacrifice, the image of self-aggression can be used to point to depths where only the power of the Spirit can find the appropriate distinctions each time.
1. Girard (1978), 89. Girard's theory helps not only better to see the inner connection between the individual norms of the Sermon on the Mount. In its light many subtle features of other specific pericopes appear more clearly. Girard (1988), 163-276, demonstrated this with the following texts: John 11:47-53 (Caiaphas speaking to the council); Mark 6:14-28 (beheading of John the Baptist); Mark 14:66-72 (denial of Peter); Mark 5:1-17 (healing of the demoniac of Gerasa); Matt. 12:23-28 (Satan casting out Satan).
2. Theissen (1977), 96-101.
3. Ibid., 97.


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Eraser (film)
Eraser is a 1996 American action film directed by Chuck Russell, starring Arnold Schwarzenegger, James Caan and Vanessa L. Williams. The film was released in the United States on June 21, 1996. The film was nominated for the Academy Award for Sound Effects Editing in 1996.
John Kruger (Schwarzenegger) is a U.S. Marshal working for the Witness Security Protection Program (WITSEC) specializing in "erasing" high-profile witnesses, faking their deaths to keep them safe from those who may wish to silence them. John is assigned by his boss, Chief Arthur Beller (Coburn), to protect Lee Cullen (Williams), a senior executive for the defense contractor Cyrez Corporation, as Lee informed the FBI that her employer William Donohue (Cromwell), the corrupt CEO of Cyrez, plans to sell a top secret electronic pulse rifle on the black market.
To procure evidence, Lee copies critical data from the Cyrez mainframe onto two discs: one for the FBI, and the other as her own security. However, Donahue catches wind of Lee accessing the mainframe and orders her into his office. After confiscating Lee's hidden camera and threatening her with a pistol, Donahue commits suicide in front of her. Disgruntled with the FBI because of failure to guarantee her safety, she delivers the evidence but refuses to submit herself to WITSEC, despite John's advice. Unfortunately, the FBI's disc is intercepted by a mole working for Undersecretary of Defense Daniel Harper, who is revealed to be the true mastermind behind the arms sale.
This page contains text from Wikipedia, the Free Encyclopedia -	https://wn.com/Eraser_(film)
'Eraser' is featured as a movie character in the following productions:
I Spill Your Guts (2012)
Actors: James Balsamo (actor), Michael Balsamo (actor), The Beast (actor), Dustin Boltjes (actor), Dave Brockie (actor), Jamie Brown (actor), Carmine Capobianco (actor), Mike Ceglia (actor), Mike Ceglia (actor), Mike Ceglia (actor), Dan E. Danger (actor), Fatt Dave (actor), Tim Dax (actor), Bryan Decker (actor), Robert Arensen (actor),
Plot: Two friends Dennis and Joe join the military together. While on a routine mission, the two are quickly surrounded by enemy fire. When Joe stands up in the line of fire to run, Dennis pushes him out of the way and takes a bullet in the throat. Dennis wakes up in hospital to find Joe rewarded as a hero. Joe told a lie and took all the glory, and Dennis was left as a mute from the accident. Dennis can't talk, but actions speak louder then words. The two return home to N.Y. and now the war rages in the streets. Dennis wants revenge on Joe, so he will kill everyone close to him. One little lie will cost so many innocent lives.
Keywords: blood-splatter, claim-in-title, date-rape, death-of-sister, disembowelment, exploitation, female-nudity, murder-of-a-nude-woman, rape, serial-killer
Genres: Horror, Thriller,
Taglines: One little lie will cost so many innocent lives ...
Journey Ending released: 2013
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Overdrive / Overdose
Eraser, No Age
Eraser, Hypocrisy
Eraser, Banner Pilot
Eraser, Barenaked Ladies
Eraser, Ellie Goulding
Eraser, Igneous Audio
Eraser, Arnocorps
Eraser, Smile Empty Soul
Eraser, Thom Yorke
Eraser, Thanatos
Eraser, Nine Inch Nails
Eraser, Knux
It's an eyesore
My head was shaved
It's a pain sometimes I try to walk on by
A witness now in every place
A window broke I wonder what I get paid
Watch him die
A window now in every place
A witness spoke I wonder what I get paid
Wait for the foreman now get paid
Wait and see the list of shit you made
Gotta see my hearts a darker place
Latest News for: eraser
UW Huskies fall short of much-needed victory in 81-76 loss to UCLA
The News Tribune 17 Jan 2021
For most of Saturday's 81-76 lost UCLA, Washington kept responding. When UCLA (11-2, 7-0 Pac-12) erased UW's 10-point halftime lead less than 5 minutes into the second half, the Huskies ... ....
Bill Gates Now The Largest Owner Of Farmland In The United States
... you are de-platformed, canceled, erased and banned....
Beaumont Enterprise 17 Jan 2021
SOUTH BEND, Ind ... Hubb had 13 points and 10 assists and Durham had 12 points and 11 rebounds ... Notre Dame responded with runs of 13-2 and 12-2, each time erasing the ground Boston College had originally gained. ___. More AP college basketball....
LINCOLN, Neb. (AP) — Kate Cain brushed up against a rare triple-double and short-handed Nebraska bumped off No ... The Huskers, with second-leading scorer Isabelle Bourne out with an ankle injury, were down to seven players ... Ohio State trailed 30-21 at halftime and last season erased a 15-point Nebraska lead for the largest comeback in program history....
LUBBOCK, Texas (AP) — Davion Mitchell had 19 points and Jared Butler finally scored late as No. 2 Baylor overcame No. 15 Texas Tech 68-60 on Saturday to stay undefeated after their closest game this season ... Butler scored all seven of his points after that ... 2 ... The Red Raiders opened the second with a 19-8 run to erase an eight-point halftime deficit....
'Let's stop the blame': Residents share thoughts on how to reduce crime in Central Texas
Killeen Daily Herald 17 Jan 2021
A few dozen members of the community met Saturday to offer solutions to ending the recent surge of violent crime in Central Texas at Rivers of Living Water Church in downtown Killeen ... Brad Buckley, R-Salado ... "We need to come together as a group — as a community — and, at the very least, erase the reputation this has nationwide," he said ... .......
Georgia State overcomes off-court obstacles to beat Coastal Carolina
The Panthers came from five points behind with three minutes left to beat Coastal Carolina 71-68 at the GSU Sports Arena. But it was more than just another dramatic win. The victory came 14 days after the team's last game ... 22 ... They erased a nine-point lead with 8.16 left in the second half to tie the score, then fell behind by five with 2.50 remaining....
Letters to the editor: Protest song suggestion; dig deeper on compost; facility jeopardizes open space; ...
Daily Camera 17 Jan 2021
William Ambrose. Protest songs. Lyrics reflect the times ... The county applied to itself to seek its own approval to completely erase the conservation easement we the taxpayers purchased, and to transfer our open space to Public Works so they can clear-cut 40 acres of trees, pave the land and build a $10 million industrial waste-processing factory ... zero....
Illogical Thinking Leading to Illogical Actions
Dissident Voice 17 Jan 2021
... and coordinated conspiracy that involved several swing states — Wisconsin, Michigan, Pennsylvania, Georgia, and Arizona showed similar erratic voting patterns — and each of these states exhibited late insertion of ballots that erased Donald Trump's huge leads over Joseph Biden....
AP News in Brief at 6:04 p.m. EST
Some in the GOP parrot far-right talk of a coming civil war. BIRMINGHAM, Ala. (AP) — War-like imagery has begun spreading in Republican circles after the attack on the U.S ... In northwestern Wisconsin, the chairman of the St ... "The war has begun ... 6 ... But Trump's imprint on America's place in the world — viewed as good or bad — will not be easily erased. U.S ... ....
A CANUCK IN KANTUCK: To make a point
The Sentinel Echo 16 Jan 2021
I'm going to date myself pretty badly here, but remember when you were a kid in school and your pencil went dull? If you were a vain child like I was, it bothered you a lot ... The lead on the page was faded ... Also dull. Too short. Missing an eraser or, worse, sporting the kind of eraser that, if used, enhanced rather than erased your mistake ... ....
WandaVision's First Episodes Were Full Of MCU & Marvel Comics Easter Eggs
Game Rant 16 Jan 2021
In it, she uses her magic to bend reality to her will after realizing that she had two children that were completely erased from existence. She creates a world that will give her a happy ending and attempts to completely erase mutants from existence....
Now that Trump has been banned, logic says social media must go further
The Independent 16 Jan 2021
H. ere is a strange phenomenon ... Facebook shares crashed 4.5 per cent, erasing $33.6bn in market capitalisation. Meanwhile, staff at both social networks celebrated ... ....

redpajama_set_name: RedPajamaCommonCrawl


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Hi-sCool! Seha Girls Blu-Ray and DVD Combo will release in the west on May 30th
John Perkins Follow on Twitter Send an email March 4, 2017
Recently, Discotek Media announced on their facebook page that Hi-sCool! Seha Girls—the complete series (episodes 1-14), is expected to release in North America on May 30th via a Blu-Ray and DVD combo pack.
Hi-sCool! Seha Girls is an anime television adaption of the light novel series and video game in which goddesses are re-imagined as classic Sega gaming consoles of the 1990's.
Three girls meet for the first time at the start of a new semester in a brand new school. But these aren't just any girls, and this isn't just any school! Dreamcast, Sega Saturn, and Mega Drive might be the names of SEGA gaming consoles, but at Sehagaga Academy, they're also three girls destined for greatness! Or at least… a nostalgia trip. Wacky hijinks ensue when the girls are tested not on their math and science skills, but on their ability to complete challenges inside (literally!) classic SEGA video games. Can they fight their way through the blocky polygons of Virtua Fighter? Can their dance moves get them high enough ratings in Space Channel 5? And that isn't all! More challenges await on the road to gaining 100 medals in order to graduate, but the Sega Hard Girls won't let something like absurdity keep them down! Japanese language with English subtitles.
[source: Discotek Media]
John's first glimpse into gaming was with the Sega GameGear in '94. His first game ever was Ecco the Dolphin. It was around this time he developed his love for the 90's cartoons based on Sonic the Hedgehog. He favorite Sega games include; NiGHTs, Panzer Dragoon, Shenmue, and Sonic. Currently, he is finishing his degree in Multimedia Studies & aspires to become an accomplished 3d animator/ modeler.
Superdimension Neptune VS SEGA Hard Girls is getting a collector's edition
Superdimension Neptune VS SEGA Hard Girls launches October 18 in North America, October 21 in Europe


A Return Authorization Number (RGA#) is required for all product returns. An RGA# can be obtained by calling StoneTools Customer service or your local branch store. No returns will be accepted without an RGA#.


Subathra P. currently serves as Assistant Professor at the Department of Computer Science and Engineering, School of Engineering. Her areas of research include Analysis of Algorithms and Medical Image Processing.
Sasikala T. is serving as Assistant Professor (Sr. Gr.) in the Department of Computer Science and Engineering, Amrita School of Engineering, Bengaluru.


That hole on the resume is daunting. In hindsight, it's tempting to wish that you filled some of that time with an enriching activity– a job or a class or an internship, but what do you do when you really feel like you need to start from scratch? Building up work experience can be challenging, especially when the competition for most jobs is so stiff.
Recognizing the difficulty of entering the workforce, the Department of Labor is awarding $39.7 million in grants to help individuals with significant barriers to employment. The grants especially hope to attract low-income non-custodial parents and ex-offenders through Enhanced Transitional Jobs Demonstration programs.
Transitional jobs may not provide long-term solutions, but they help people get some real, documented job experience. The grants expect to help 3,500 people gain more self-sufficiency and long-term success in the workforce.
Each grant covers a period of up to 48 months, including approximately three months for initial implementation, up to two years for enrollment, and 12-21 months of activity for the 500 program participants per grantee randomly assigned to receive enhanced transitional jobs services.
Among the recipients of the national grants are: Young Women's Christian Association of Greater Milwaukee, Goodwill of North Georgia Inc., and the City and County of San Francisco.


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Home » Racing » Carlos Sainz not 'at home in the car' in first day of running in Abu Dhabi
Carlos Sainz not 'at home in the car' in first day of running in Abu Dhabi
Carlos Sainz found Friday running in Abu Dhabi challenging, saying that he didn't feel at home in his car.
In what is set to be one of the most memorable race weekends in the history of the sport, with Max Verstappen and Lewis Hamilton level on points in their title battle, Sainz too has something to fight for.
The Ferrari driver is currently P7 in the standings but is just four and a half points behind former team-mate Lando Norris and eight and a half behind current one Charles Leclerc.
If he has a strong weekend, he could secure his first-ever top-five finish in an F1 World Championship, but things didn't get off to an ideal start for him with him not comfortable inside his car on Friday.
"It's actually been probably one of my challenging ones in the second half of the season," he told reporters after FP2.
"Right from the beginning of FP1 I just haven't been at home in the car which is weird because in the last six races we've hit the ground running in FP1, FP2 and I haven't had to adjust the car or my driving too much.
"But today for some reason, maybe due to track changes, the tarmac, the setup wasn't quite there and I wasn't there and now we're just trying to see what we can do for tomorrow."
Friday in 2021 is all complete ✅#essereFerrari 🔴 #AbuDhabiGP pic.twitter.com/N9ER76nRaY
— Scuderia Ferrari (@ScuderiaFerrari) December 10, 2021
Such struggles have been a rarity for Sainz this season with him settling in quickly at his new team after leaving McLaren for them for 2021 and beyond.
He says the fact that he usually has such a strong understanding of his machinery and surroundings as a whole helps him get to the bottom of the problems that he faces.
"Exactly," he said when asked if that made things easier.
"I know which things tend to help and which things tend not to help with that balance that I've got in the car today.
"So I feel like at least I have the awareness of which items might be interesting to try going into tomorrow."
Changes have been made to the Abu Dhabi track to try and make overtaking easier this year, but Sainz isn't sure how much they'll have the desired impact.
"I think it's definitely going to help," he said.
"How much is the difficult bit to say because it still felt very tricky to follow, especially in Turn 1 and Turn 2 which are the corners prior to the two DRS zones.
"But I think if we manage to stay close through there then overtaking should definitely be a possibility."
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Baron Greenback plans to take over the world by combining the sound of 10.000 stolen bagpipes he has hold up in Castle McStrangle. Luckily, Dangermouse has a good set of lungs up his chest. That is, of course, as long as he and Penfold survive the attack of a mechanical Loch Ness Monster.
The pair arrive at Castle McStrange. Penfold: Oh, what a shame, the front door's locked. So, so we can't get in, and seeing as how I'm hopeless at climbing remote Scottish castles, especially before breakfast, it looks like we'll have to go back empty handed. Danger Mouse: Penfold, shush. Penfold: Right, DM. I'm now in a permanent state of shushness.
DM and Penfold are chained to cliffs with a laser edging towards them Danger Mouse: You know how some singers can break glass with high notes? Penfold: Yes? Danger Mouse: Well, I used to break up the theatres. singing loudly AhAHAHAHAHAHahahahah! the chains break Penfold: Hey! That's great! Danger Mouse: Yes. The theatre owners didn't think so, though.


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A blog by Andy in General
We take a look back at former members of the Brittany Ferries fleet.
Entries in this blog
Pegasis Project
Leading French ferry operator, Brittany Ferries, and shipbuilder, STX France, are embarking on a joint project to develop a new generation of environmentally-friendly passenger ferries. Powered by dual fuel engines, which will burn liquefied natural gas (LNG) combined with a high efficiency electric propulsion system, the new vessel will reduce energy consumption and CO2 emissions by 15 - 20% compared to current ferries. Furthermore, pollution by nitrous and sulphurous oxides will be almost elim
Farewell to the mv Val de Loire
The Val de Loire joined the Brittany Ferries fleet in June 1993 as the companies flagship, sailing between Plymouth, Santander, Roscoff and Cork. Her operations remained largely unchanged until the arrival of the Pont-Aven in March 2004 which saw her transferred to Portsmouth where she operated daily sailings to St Malo and Cherbourg. It was announced on the 25th November 2005 that Brittany Ferries had sold the Val de Loire to North Sea operator DFDS Seaways for operation between Newcastle and A
Duc de Normandie Bows Out
The Duc de Normandie joined Brittany Ferries in 1986 to open a brand new route between Portsmouth and Caen. Upon her entry into service she became the largest vessel ever to sail into both Portsmouth and the newly constructed ferry terminal at Ouistreham (Caen). She remained operating on the Caen route until July 2002 when she transferred to the premier Plymouth - Roscoff route on which she operated until the end of her Brittany Ferries career. In The Beginning The Duc de Normandie was
Farewell to the mv Quiberon
After over 20 years service to Brittany Ferries the Quiberon stood down from service on the 20th December 2002. She was sold 'Lauro Line' on February 20th, 2003 and was been renamed 'Guilia D'Abundo' during August 2003, sailing for Med Mar. Her new route is between Sete-Palma de Mallorca. She commenced sailing in June 2003 following a refit and repaint in Brest. During her 20 years of service she was based in Plymouth and will always be fondly remembered by all. Farewell Old Friend The
Tweets by @bfenthusiasts


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Iraq News
US nuclear submarine crosses Strait of Hormuz, sending message to Tehran
The sub's passage through the strait conveyed Washington's determination to secure freedom of navigation and to deter Iranian aggression.
By Al-Mashareq and AFP
The USS Georgia nuclear submarine transits the Strait of Hormuz December 21. [Photo courtesy of US Navy]
A US nuclear submarine crossed the Strait of Hormuz Monday (December 21) in a new show of force directed at the Iranian regime as the anniversary of the killing of top Iranian general Qassem Soleimani approaches.
The USS Georgia became the first US nuclear submarine in eight years to cross the strait -- on the surface, to maximise visibility and to convey US resolve. The USS Florida preceded it in 2012.
In September, a US aircraft carrier, the USS Nimitz, crossed the strait, a key maritime route that is essential for the passage of global energy supplies. It has been patrolling Gulf waters since late November.
"USS Georgia (SSGN 729) is supporting routine maritime security operations in the region," the US Navy said in a Monday statement.
"The US Navy, alongside our partners, maintain a constant state of vigilance to ensure the critical waterways remain safe for the free flow of commerce."
The Georgia can carry 154 Tomahawk cruise missiles and 66 special forces soldiers, according to another statement from the US Navy.
The Navy illustrated that statement with photos showing the Georgia at the surface, escorted by the cruisers USS Port Royal and USS Philippine Sea, in the strategic strait that the Iranian regime regularly threatens to block.
The Georgia's presence "demonstrates the US commitment to regional partners and maritime security with a full spectrum of capabilities to remain ready to defend against any threat at any time", the Navy warned.
Rapid deployment of forces
Earlier this month, a pair of US Air Force B-52H Stratofortresses conducted a short-notice, non-stop mission into the Arabian Gulf, along with other US Air Force and regional partner aircraft.
The December 9 show of force and solidarity was preceded by a similar long-range mission into the region on November 21 that US military personnel said was intended to deter aggression and reassure US partners and allies.
The two Air Force missions were intended to highlight "the robust and varied US Air Force capabilities that can be made rapidly available", 9th Air Force commander Lt. Gen. Greg Guillot said at the time.
"The ability to quickly move forces into, out of and around the theatre to seize, retain and exploit the initiative is key to deterring potential aggression," he said.
The mission underscored the US military's commitment to its regional partners and its ability to rapidly deploy combat power anywhere in the world, said Gen. Frank McKenzie, US military commander in the Middle East.
"Potential adversaries should understand that no nation on earth is more ready and capable of rapidly deploying additional combat power in the face of any aggression," he said.
Fateful anniversary nears
Soleimani was killed by a US strike in Baghdad on January 3 after months of escalating misbehaviour by the Iranian regime and its proxies, including a day-long siege of the US embassy in Baghdad last December 31.
As the anniversary approaches, the US has been preparing for any Iranian attempts at vengeance. In addition, it has sought to convey its resolve to protect freedom of navigation.
"We are prepared to defend ourselves, our friends and partners in the region, and we are prepared to react if necessary," McKenzie said Sunday.
A rocket salvo on Sunday targeted the US embassy in Baghdad, causing damage but no casualties.
The attack was the third against US military and diplomatic facilities since an October truce with Iran-aligned Iraqi militias ended a year-long series of attacks on foreign facilities across Iraq.
Western and Iraqi officials have blamed hardline groups, including Iran-aligned Kataib Hizbullah, for the attacks.
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US military on alert as tensions rise over Iranian miscalculations
Iran-backed militias have continued to launch attacks on US interests in Iraq and the region ahead of the anniversary of Qassem Soleimani's killing.
US military signals readiness to respond to threats and defend partners in Middle East
The US military's shows of force are in part due to growing alarm over Iranian threats and miscalculations.
US forces prepare for war contingencies in Arabian Sea
Advanced weaponry, international alliances, and access to strategic ports along key waterways would give US forces the upper hand during any military conflict in the region.
China gaining military, economic influence by racking up debtors around the world
Recipients of Chinese loans and development assistance are finding themselves unable to repay or in unfavourable conditions, sparking unrest and even violence in some countries.
Houthis turn northern Yemeni province into centre of hashish cultivation
Local tribesmen in areas controlled by the Houthis say the group has been cultivating cannabis and creating other illicit drugs to fund its war effort.
In Moscow, Raisi sells off China deal leftovers
Iran's official slogan is 'Neither East, nor West, only the Islamic Republic'. Yet the Islamic Republic is increasingly beholden to Russia and China.
Iran's newest bid to censor online activity 'doomed to fail'
Ironically dubbed the 'Cyberspace Protection Plan', the regime's effort is attempting to emulate similar moves in Russia and China where citizens are locked into domestically approved content.
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Do you support a boycott of the upcoming Beijing Olympics due to China's repression of Muslims in Xinjiang?
Yes. Countries should send neither athletes nor officials
Yes, but a diplomatic boycott only
Iran demands maritime security while engaging in piracy, smuggling
A confidential UN report has concluded that thousands of weapons and rocket launchers seized in the Arabian Sea by the US Navy in recent months likely originated from the Iranian port of Jask.
Chinese investment in Egypt comes at high price, analysts warn Iraqi support for Kataib Hizbullah erodes as violence, extortion come to light Campaign against al-Qaeda in Yemen scores victories despite ongoing civil conflict
Emergency food aid saves Lebanese citizens, refugees from starvation US praised for being single largest humanitarian donor in Lebanon Houthis destroy humanitarian aid meant to alleviate crisis in Yemen


Charleston, WV – The Greater Kanawha Valley Foundation (TGKVF) Board of Trustees approved the distribution of twelve grants totaling $314,107 at its June 21, 2017 meeting.
Women's Health Center of West Virginia, Inc. received funding for the Oral Health Education and Dental Care for Low-Income Pregnant Women and Veterans project. "Olivia," pregnant with her first child, disclosed to her case manager that she had bleeding gums, sensitivity to hot and cold foods, nausea, and vomiting associated with her pregnancy. Her case manager made a referral to West Virginia Health Right and Olivia had her first dental cleaning in over five years. Not only is she feeling more confident because her teeth are clean, she also knows that she is providing better care for her unborn child since there is a strong correlation between dental health and pregnancy. Olivia reported a reduction in the frequency of gum bleeding as she is now brushing more frequently and flossing her teeth.
TGKVF awarded six responsive grants, totaling $121,500, to Basic Needs and Arts & Culture programs. The Foundation's Education, Health, and Community Economic Development (CED) priority areas awarded six grants totaling $192,607.
Camp Appalachia, a new afterschool program for elementary-aged youth in South Charleston, will provide academic and therapeutic assistance to at-risk children. Students will receive tutoring and homework help, use art, music, and theater to express their emotions through play therapy, learn behavioral modification through trauma-informed therapy, and receive a nutritious meal. Funding will support an AmeriCorps VISTA match, scholarships, and a natural playground.
Families Leading Change is a statewide grassroots movement with allies across the education system looking to support, fund, and train families who want to make their hometown schools stronger (projects range from a fatherhood engagement initiative to a college readiness program and school-based mental health services). Funding will support mini-grants to parent-led school teams and family capacity-building training.
Accent Education, an afterschool and summer enrichment program, serves rural, at-risk students in the Upper Kanawha Valley and western Fayette County region. Through this third year renewal grant, the program will provide core academic support with a STEAM emphasis for students and their families in a safe environment. Funding will support staffing, supplies, and administration.
For a second year, this funding will cover the Community Schools Health Care Coordinator (School Nurse) at Mary C. Snow Elementary School. The coordinator will serve as a liaison between school, Kanawha County Schools Dental Clinics, Family Care Health Clinic, Handle with Care, Legal Aid, and WV Department of Health and Human Services to engage and educate the West Side community regarding preventive practices and resources to improve total health.
Women's Health Center of West Virginia and West Virginia Health Right will provide oral health literacy education and dental care access to low-income pregnant women and veterans through a collaborative partnership. This is the third year of funding for this renewed grant; funding will support staffing, travel, equipment, and administration services.
The Ten50 Business Accelerator drives innovation and entrepreneurship, economic development, and ultimately job creation by supporting early-stage and growth driven companies. Ten50 supports companies through seed funding, office space, software perks, education, mentorship, and preparation for outside financing. The process compresses years' worth of learning-by-doing into just a few months. TGKVF funding will support rent, utilities, travel, training, and contracted services.
Heart & Hand Community Service Center provides emergency basic needs assistance for vulnerable residents of South Charleston and Putnam County areas. Funding will support emergency service programs aiding low-income families with their basic needs of shelter, food, clothing, baby supplies, and clothing requirements for employment.
Charleston Ballet funding will support the 2017-18 Season and assistance with guest artist expenses for ten programs throughout October, December, and March. All performances exhibit educational and cultural diversity components and have mass appeal to all ages and economic levels including BALLET FOR ALL and 21st Century Learning Programs.
The Kanawha Valley Fellowship Home, Inc. (KVFH) is a transitional home for men in recovery from addiction. The home provides shelter, food, and assistance with productive healthy habits through structured accountability. Funding will support the KVFH's utilities, food, and rent.
REA of Hope, a recovery home for women, fosters recovery from alcohol and/or drug addiction and promotes self-sufficiency. Funding will support utilities, which allows REA of Hope to provide safe, affordable housing for West Virginia women in a positive homelike environment.
Funds will support operation and essential services costs associated with providing emergency housing, basic needs, and an array of comprehensive support services to individuals and families experiencing homelessness in the community. Sojourner's primary goal is to provide the education, tools, and resources for participants to become self-sufficient and stably housed.
Funding will support expenses related to engaging Charleston's West Side community as performers and participants in Symphony Sunday. Through this event, the WV Symphony Orchestra aims to share the transformational power of music, raise cultural awareness, and demonstrate that participation in the arts can be a lifelong pursuit whether as a hobby or a profession.


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The Cold War AEW Atlantic Barrier
"Argentia Approach, Navy 1313, 25 miles southeast, requesting your present weather." "Navy 1313, this is Argentia Approach, present weather 200 feet obscured; visibility one-half mile in blowing snow; wind south southwest 28, gusts to 45 knots; duty runway 25 GCA standing by on channel 17."
"Argentia Approach, this is Navy 1313. Roger your weather; request clearance to GCA frequency." After another GCA approach to field minimums the pilot of Navy 1313, a radar-converted Super Constellation, completes another circuit of the North Atlantic Barrier, the seaward extension of the DEW Line.
THE BARRIER FORCE maintains a 24-hour-a-day, year-round airborne surveillance of the broad reaches of the North Atlantic Ocean. Since 1 July 1956, 10,000 such flights have taken off and landed at the U.S. Naval Station, Argentia, Newfoundland. Flight Number Ten Thousand was flown in early March.
Each completed harrier flight represents a distance greater than the Great Circle mileage from New York to Los Angeles. All the flights together represent a total of more than 23,000,000 miles, or the equivalent of 50 round trips to the moon.
The Atlantic Barrier has been one of the important components of our blueprint for defense of the North American continent against enemy attack, in which each of the armed services has played a role.
The barrier has one specific objective__to detect any surprise move against North America.
By its mere existence, the Atlantic Barrier has served as a deterrent against hostile attack by eliminating the element of surprise from any potential aggressor's plans of attack.
NAVAL AVIATORS WHO FLY the Barrier have a tough job. To them, flying the Barrier has meant more than 120,000 hours, and 23 million miles, in the air since 1956. To the United States, it has meant safety.
The WV-2s, from which they scan 45,000 square miles of the Atlantic, look very much like their Super Constellation sister ships with the exception of a 7-foot-high, fin-like dome atop the fuselage and a massive mushroom-shaped bulge underneath, both of which contain radar antenna.
The interior of the WV-2 is a precision radar laboratory which is kept in top-notch condition with complete sets of maintenance gear stored on board to permit in-flight repairs.
In spite of the frequent sub-zero temperatures on the Atlantic Barrier, the WV-2's cabin must be air-conditioned to offset the heat given off from the five tons of electronic equipment she carries.
Flying the Atlantic barrier
NOTE: Can not remember anytime, a taxi was aborted.
This entry was posted in Uncategorized on February 15, 2016 by sungrist3in1.
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I only properly listened to the songs of Laura Nyro (pronounced 'Near-oh', as in Robert De Niro) a couple of months ago, but she already has a special place in my heart. This neglected singer-songwriter genius, who died of cancer, aged 49, in 1997, inspires a deep passion and devotion in those on her wavelength.
Nyro was born Laura Nigro in the Bronx, New York. A precocious girl, she taught herself how to play piano and wrote her first song at the age of eight. By High School she was singing with a group of friends in subway stations and street corners. Her father's work as a piano tuner brought him into contact with record company executive, Artie Mogull, who auditioned 18 year-old Laura in 1966 and became her first manager. After her first album, More Than a New Discovery David Geffen became a disciple, took her under his wing, and steered her to Columbia, for whom Nyro would record critically-acclaimed LPs, Eli and the Thirteenth Confession and New York Tendaberry.
Writing all her own material, Nyro blazed a trail for female singer-songwriters at a time when they were in short supply (Carole King apart). Those first late-60s albums showcase an extraordinary talent. Nyro's voice goes from honeyed Karen Carpenter crooning to soulful Aretha Franklin righteousness to primal Janis Joplin shrieking, often in the same song. This kooky, shy, softly-spoken young woman with waist-length hair, who was fond of wearing 'grandmotherly' gowns, explodes into life during her songs. Like Kate Bush after her, Nyro was happier in the studio than on stage. With the cream of New York session musicians as back-up, Laura could let it all hang out.
In her best songs Nyro takes you on a rollercoaster journey of rapture, mystery, heartbreak and bonkers-ness. After repeated listens their twists and turns still confound and delight. The listener is bamboozled by changes of tempo and giddy melodic diversions. Laura didn't play by the musical rules and mocks any attempts to pin her down. She is a soul singer in her passion, fearlessness and soul-baring, following her muse wherever it takes her. But she also does pop, folk, gospel, jazz, avant-garde and protest songs: Like Patti Smith, she is a force of nature who channels her spirit into her music, an alchemist who leaves you bewitched and enchanted.
Laura Nyro wrote songs to hold close to your heart, songs for the darkest days. They deserve to be part of your own musical patchwork quilt or comfort blanket.