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Is Hell Eternal? A Bible Study
Is Hell Eternal? A Bible Study by Jack Kettler
"Shew me thy ways, O LORD; teach me thy paths." (Psalm 25:4)
In this study, we will look at the biblical teaching about eternal judgment. We will do this under the general heading of annihilationism. There are several subheadings such as soul sleep, conditional immortality, and everlasting punishment.
As in previous studies, we will look at definitions, scriptures, lexical evidence, commentary evidence and confessional support for the purpose to glorify God in how we live. May God be glorified always!
Annihilationism:
"The teaching that after death unbelievers suffer the penalty of God's wrath for a time, and then are 'annihilated,' or destroyed, so that they no longer exist. Some forms of this teaching hold that annihilation occurs immediately upon death." *
Conditional Immortality:
The view that immortality is given only to those Christians who believe in Christ. The rest are destroyed and do not exist. Some adherents to conditional immortality believe that the wicked will be punished in hell for a period proportional to their sins and then they are annihilated. **
Soul Sleep:
The teaching that when a person dies his soul ceases to exist. On the final judgment day he is brought back to life and judged. This is not a heresy, only an error of interpretation. The Bible is not specific on the condition of the person between death and resurrection. However, there are scriptures that strongly suggest man's continued self-awareness and continued existence after death (Luke 16:19-31; 2 Corinthians 5:1-10; Philippians 1:21-23). **
From Scripture:
"And these shall go away into everlasting (αἰώνιον, aiōnion, age-long, eternal) punishment: but the righteous into life eternal (αἰώνιον, aiōnion, age-long, eternal)." (Matthew 25:46)
My comments on Matthew 25:46:
For those arguing for some form of temporal punishment for non-believers citing the Greek word aiōnion, which they say may not be eternal but only age long, I ask for consistency. To be consistent, the advocates of temporal punishment would have to say for believers that life eternal may be only age long or temporal. To argue this is absurd since the same Greek word for everlasting punishment and life eternal is used in the Matthew passage.
The proponents of temporal punishment are committing a fallacy that is known as amphiboly, which comes from the Greek word "indeterminate." This fallacy is similar to equivocation. Here, the ambiguity results from an inconsistent grammatical misreading. Consequently, since the same Greek word used to refer to both "everlasting punishment" and "life eternal," it is a biblical conclusion that both believers and non-believers have an eternal/immortal soul.
From the Jamieson-Fausset-Brown Bible Commentary on Matthew 25:46:
46. And these shall go away—these "cursed" ones. Sentence, it should seem, was first pronounced—in the hearing of the wicked—upon the righteous, who thereupon sit as assessors in the judgment upon the wicked (1Co 6:2); but sentence is first executed, it should seem, upon the wicked, in the sight of the righteous—whose glory will thus not be beheld by the wicked, while their descent into "their own place" will be witnessed by the righteous, as Bengel notes.
Into everlasting punishment—or, as in Mt 25:41, "everlasting fire, prepared for the devil and his angels." Compare Mt 13:42; 2Th 1:9, &c. This is said to be "prepared for the devil and his angels," because they were "first in transgression." But both have one doom, because one unholy character.
But the righteous into life eternal—that is, "life everlasting." The word in both clauses, being in the original the same, should have been the same in the translation also. Thus the decisions of this awful day will be final, irreversible, unending. (1)
"And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name." (Revelation 14:9-11)
From the Pulpit Commentary on Revelation 14:11:
Verse 11. – And the smoke of their torment ascendeth up forever and ever. Compare the wording of the passages quoted above on ver. 10, especially Isaiah 34:9, 10, "The smoke thereof shall go up forever." This statement of the eternity of punishment is also in agreement with Luke 16:26 and Mark 9:44. And they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. "No rest," in contrast with the blessed rest of the saints (ver. 13). Wordsworth says, "Οἱ προσκυνοῦντες τὸ θηρίον is a stronger expression than 'those who worship the beast;' it means those whose distinguishing characteristic is that they are worshipping the beast, and persist in worshipping him, even to the end. This characteristic is so strongly marked that they are here represented as keeping it even after their death." (On the "mark," see on Revelation 13:16-18.) (2)
My comments on Revelation 14:11:
The "smoke ascendeth up forever and ever," means that what the fire is burning is never finished burning or what is burning is never burned up. If so, the smoke should cease. Thus, this punishment is endless as evidenced by the fact that the smoke never ends ascending up.
"And many of them that sleep in the dust of the earth shall awake, some to everlasting (עֹולָ֔ם, o·v·lam, long duration, antiquity, futurity) life, and some to shame and everlasting (עֹולָ֔ם, o·v·lam, long duration, antiquity, futurity) contempt." (Daniel 12:2)
My comments on Daniel 12:2:
Observations on this passage are virtually the same as the Matthew 25:46. In this passage the same Hebrew word used for everlasting life and everlasting shame and contempt. These two passages are definitive in deciding this debate about eternal life or temporal punishment. It is readily admitted that in Greek and Hebrew that everlasting may be tied to a long age. When you have the same words in the same verse saying everlasting life for believers and everlasting punishment for non-believers, you cannot equivocate and say there are two different usages of the word in the same verse that are coupled together by way of contrast. If one word may mean temporal, the other may also which is nonsense when speaking of everlasting life for the believer.
The next entry is well worth the serious Bible student's time to carefully consider:
PUNISHMENT, EVERLASTING from the International Standard Bible Encyclopedia:
pun'-ish-ment:
I. PRELIMINARY ASSUMPTIONS
1. Survival after Death
2. Retribution for Sin
3. Conscious Suffering in Future
II. SCRIPTURAL SUPPORT
1. Old Testament and Jewish Conceptions
2. New Testament Teaching
(1) "Eternal"
(2) Equivalent Expressions
(3) The Last Judgment
3. Teaching of Analogy
III. DIFFICULTIES AND OBJECTIONS–RIVAL HYPOTHESES
1. Universal Salvation
2. Annihilation
3. Second Probation
IV. NATURE, CONDITIONS AND ISSUES
1. Mystery of the Future
2. Nature of Punishment
3. Range of Divine Mercy
4. Gradation of Punishment
5. God "All in All"
I. Preliminary Assumptions.
(For "everlasting," where used in the King James Version as the rendering of aionios, the Revised Version (British and American) substitutes "eternal.") It is assumed in this article that Scripture teaches the survival of the soul after death, the reality of retribution and of judgment to come, and a shorter or longer period of suffering for sin in the case of the unredeemed in the world beyond. Only a few words need be said, therefore, in preliminary remark on these assumptions.
1. Survival after Death:
Whatever view may be taken of the development of the doctrine of immortality in the Old Testament (see ESCHATOLOGY OF THE OLD TESTAMENT), it will scarcely be doubted that it is throughout assumed in the New Testament that the souls of men, good and bad, survive death (see IMMORTALITY). Two passages only need be referred to in proof:
one, Christ's saying in Matthew 10:28: "Be not afraid of them that kill the body, but are not able to kill the soul; but rather fear him who is able to destroy both soul and body in hell" (Gehenna); the other, the parable of the Rich Man and Lazarus in Luke 16:19-31: Lazarus is carried by the angels to Abraham's bosom; the rich man lifts up his eyes in Hades, being in torments. The whole doctrine of the future judgment in the New Testament presupposes survival after death.
2. Retribution for Sin:
Retribution for sin is a cardinal point in the teaching of both the Old Testament and New Testament. The doctrine of judgment, again, in the New Testament, with Christ as judge, turns on this point. The following passages are decisive:
Isaiah 3:10, 11; Matthew 11:22, 24; 12:41, 42; Romans 2:5, 12; 2 Corinthians 5:10; Galatians 6:7, 8, etc.
See RETRIBUTION.
3. Conscious Suffering in Future:
The conscious endurance of punishment for sin in the future state is already implied in the preceding. The parable of the Rich Man speaks of it as following immediately on death in Hades; all the descriptions of the judgment imply pain and anguish as the result of condemnation (compare Romans 2:5,12). This does not settle the nature or duration of the punishment; but it excludes the idea that physical death is the extinction of being, or that annihilation follows immediately upon death or judgment.
These things being assumed, the questions that remain are:
Is the period of suffering for sin eternal, or is it terminable? May it be cut short by repentance or by annihilation? Is there any final solution of the discord it implies in the universe? It is maintained here that the punishment of sin, in the case of the finally impenitent, is everlasting.
II. Scriptural Support.
The doctrine that the punishment of sin is everlasting is sustained by many plain testimonies of Scripture.
1. Old Testament and Jewish Conceptions:
The doctrine of future punishment is not prominent in the Old Testament, where rewards and punishments are chiefly connected with the present life. In a few passages (Psalms 49:14, 15; 73:18, 19; compare Isaiah 24:21, 22; 66:24), Dr. Charles thinks that "Sheol appears as the place of punishment of the wicked" (Eschatology, 73-76, 156). If so, there is no suggestion of escape from it. In Daniel 12:2 some that sleep in the dust are represented as awaking to "shame and everlasting contempt" (the word for "everlasting" is the usual one, `olam). In the Jewish literature of the century before Christ, "Sheol is regarded," says Dr. Charles, "as the place of final eternal punishment, that is, it has become hell" (op. cit., 236).
See ESCHATOLOGY OF THE OLD TESTAMENT.
2. New Testament Teaching:
In the New Testament, the strongest language is used by Jesus and the apostolic writers on the certainty and severity of the punishment of sin in the future state, and always in a manner which suggests that the doom is final.
(1) "Eternal."
The word "eternal" (aionios) is repeatedly applied to the punishment of sin, or to the fire which is its symbol. A principal example is Matthew 25:41, 46, "eternal fire," "eternal punishment" (kolasis aionios). Here precisely the same word is applied to the punishment of the wicked as to the blessedness of the righteous. Other instances are Matthew 18:8; Jude 1:7; compare Revelation 14:11; 19:3; 20:10. In 2 Thessalonians 1:9, we have, "eternal destruction." The kindred word aidios, "everlasting," is in Jude 1:6 applied to the punishment of the fallen angels.
The reply made by Maurice (Theological Essays, 442) that aionios in such passages denotes quality, not duration, cannot be sustained. Whatever else the term includes, it connotes duration. More pertinent is the criticism of other writers (e.g. Cox, Salvator Mundi, 96; Farrar, Eternal Hope, Pref., xxxiv, pp. 78, 197; compare his Mercy and Judgment, passim) that aionios does not necessarily mean "eternal" (according to Cox it does not mean this at all), but is strictly "age-long," is therefore compatible with, if it does not directly suggest, a terminable period. Cox allows that the term is "saturated through and through with the element of time" (p. 100,), but he denies its equivalence with "everlasting." The sense, no doubt, is to be determined by the context, but it can hardly be questioned that "the eons of the eons" and similar phrases are the practical New Testament equivalents for eternity, and that aionios in its application to God and to life ("eternal life") includes the idea of unending duration (compare John 10:28, 29 for express assertion of this). When, therefore, the term is applied in the same context to punishment and to life (Matthew 25:46), and no hint is given anywhere of limitation, the only reasonable exegesis is to take the word in its full sense of "eternal."
(2) Equivalent Expressions.
The meaning "eternal" is confirmed by the use of equivalent expressions and of forms of speech which convey in the strongest manner the idea of finality. Such are the expressions, "the unquenchable fire," the "worm" that "dieth not" (Matthew 3:12; Mark 9:43-48; compare Matthew 13:42, 50), with those numerous references to "death," "destruction," "second death," on which the advocates of conditional immortality build their arguments for final extinction. Such is the dictum of Jesus:
"He that obeyeth not the Son shall not see life, but the wrath of God abideth (remains) on him" (John 3:36; the opposite of "life" is "perishing," 3:16); or that in Revelation 22:11, "He that is unrighteous, let him do unrighteousness still: and he that is filthy, let him be made filthy still." Finality is the note in all Christ's warnings—"the outer darkness" (Matthew 8:12; 22:13); "The door was shut …. I know you not" (Matthew 25:10, 12; compare 7:23), as in those of the Epistles (e.g. Hebrews 2:3; 6:6, 8; 10:27, 31; 12:25, 29). Jesus speaks of the blasphemy against the Spirit as a sin which shall not be forgiven, "neither in this world, nor in that which is to come" (Matthew 12:32; not as implying that other sins, unforgiven in this life, may be forgiven in the next), a passage which Mark gives in the remarkable form, "hath never forgiveness, but is guilty of an eternal sin" (Mark 3:29). The Rich Man in Hades found an impassable gulf fixed between himself and Lazarus (Luke 16:26). See GULF. It adds to the terribleness of these sayings that, as before remarked, there is nothing to put against them; no hint or indication of a termination of the doom. Why did Jesus not safeguard His words from misapprehension, if behind them there lay an assurance of restoration and mercy? One may ask with Oxenham, in a reply to Jukes, "whether if Christ had intended to teach the doctrine of eternal punishment, He could possibly have taught it in plainer terms."
(3) The Last Judgment.
The New Testament doctrine of the last judgment leads to the same conclusion. Two things seem plainly taught about this judgment:
The first, that it proceeds on the matter of the present life—"the things done in the body" (Matthew 25:31-46; 2 Corinthians 5:10; Revelation 20:12); and the second, that it is decisive in its issues. Not a single suggestion is given of a reversal of its decisions in any future age. Such silence is inexplicable if the Scriptures meant to teach what the opponents of this doctrine so confidently maintain.
3. Teaching of Analogy:
In corroboration of this Scriptural view analogy might be pleaded. How constantly even in this life is the law illustrated of the tendency of character to fixity! The present is the season of grace (2 Corinthians 6:2), yet what powers of resistance to God and goodness are seen to lie in human nature, and how effectually, often, does it harden itself under the influences that seem most fitted to break down its rebellion! What likelihood is there that eternity will alter this tendency, or make conversion more easy? Eternity can hardly be thought of as more really a scene of grace than time is for those to whom the gospel has already come. Its characteristic mark is said to be "judgment" (Hebrews 9:27). Like the photographer's bath, may its effect not be to develop and fix existing character, rather than to change it? If so, the state in which judgment finds the soul may be presumed to be one that will remain.
III. Difficulties and Objections–Rival Hypotheses.
What, it will now be asked, of the tremendous difficulties which inhere in this doctrine, with their undeniable effect in alienating many generous minds from it and from Christianity? The lurid rhetorical picturings of the sufferings of the lost, too frequent in the teaching of the past, may be discounted; it is not necessary to go beyond the inexpressibly solemn words of Christ Himself and His apostles. But even with this limitation, does it not seem as if, by this doctrine, a reflection was cast on the righteousness and mercy of God in creating such multitudes of the human race, as, on any showing, are outside the pale of Christ's salvation–the countless generations of the heathen, with the masses even in Christian lands who have not received or do not obey the light–only to doom them to endless misery? Before attempting a positive answer, it is proper that a glance be taken at the rival theories put forth in alleviation of the difficulty.
1. Universal Salvation:
The most comprehensive solution propounded is that of universal salvation–of a final restitution of all souls to God's favor and to blessedness. This tempting speculation–for it is no more–advocated by Origen in the early church, by Schleiermacher in the last century, has been urged by many writers in modern times. One of its best known advocates was Samuel Cox, in his book Salvator Mundi. It is noticeable that not a few who favor this theory (e.g. Maurice, Farrar) decline to commit themselves to it as more than a "hope," and admit the possibility of human souls continuing to resist God endlessly (Maurice, Theological Essays, 476; Farrar, Eternal Hope, Pref., xv, xvi; Mercy and Judgment, I, 485, "In this sense there may be for some souls an endless hell"). It must, however, be evident that, be the number greater or smaller–and who shall give assurance of its smallness?–if there are any such souls, the difficulty in principle remains, and the passages alleged as teaching universal restoration are equally contradicted. The deeper objection to this theory is that, springing, not from real knowledge, but from men's hopes and wishes, it has, as already shown, the tremendous stress of Scripture testimony against it; nor do the passages commonly adduced as favoring it really bear the weight put upon them. We read, e.g., of a restoration of all things–the same that Christ calls the palingenesia–but, in the same breath, we are told of those who will not hearken, and will be destroyed (Matthew 19:28; Acts 3:21, 23). We read of Christ drawing all men unto Him (John 12:32); but we are not less clearly told that at His coming Christ will pronounce on some a tremendous condemnation (Matthew 7:23; 25:41); we read of all things being gathered, or summed up, in Christ, of Christ subduing all things to Himself, etc.; but representative exegetes like Meyer and Weiss show that it is far from Paul's view to teach an ultimate conversion or annihilation of the kingdom of evil (compare Meyer on 1 Corinthians 15:21,28 and Ephesians 1:10; Weiss, Biblical Theology, II, 723, 107, 109, English translation). We confess, however, that the strain of these last passages does seem to point in the direction of some ultimate unity, be it through subjugation, or in some other way, in which active opposition to God's kingdom is no longer to be reckoned with.
2. Annihilation:
The view favored by another class is that of the annihilation of the finally impenitent. The type of doctrine called "conditional immortality" includes other elements which need not here be discussed (see IMMORTALITY). The annihilation theory takes different forms. So far as the annihilation is supposed to take place at death, it is contradicted by the Scriptures which support the soul's survival after death; so far as it is believed to take place after a longer or shorter period of conscious suffering (which is White's theory), it involves its advocates in difficulties with their own interpretations of "death," "destruction," "perishing," seeing that in Scripture this doom is uniformly represented as overtaking the ungodly at the day of judgment, and not at some indefinite period thereafter. The theory conflicts also with the idea of gradation of punishment, for which room has to be sought in the period of conscious suffering, and rests really on an unduly narrowed conception of the meaning of the Scriptural terms "life" and "death." Life is not bare existence, nor is "death" necessarily extinction of being. As said earlier, the language of many parts of Scripture implies the continued existence of the subjects of the divine wrath.
3. Second Probation:
It is significant that on the side alike of the advocates of restoration and of those of annihilation (e.g. E. White), refuge from the difficulties is frequently sought in the hypothesis of an extended probation and work of evangelization beyond death. This theory labors under the drawback that, in marked contrast with Scripture, it throws immensely the larger part of the work of salvation into the future state of being. It is, besides, apart from the dubious and limited support given to it by the passage on Christ's preaching to "the spirits in prison" (1 Peter 3:19, 20); destitute of Scriptural support. It has already been pointed out that the final judgment is uniformly represented as proceeding on the matter of this life. The theory is considered elsewhere.
See ESCHATOLOGY OF THE NEW TESTAMENT, sec. X.
IV. Nature, Conditions and Issues.
1. Mystery of the Future:
While dogmatisms like the above, which seem opposed to Scripture, are to be avoided, it is equally necessary to guard against dogmatisms of an opposite kind, as if eternity must not, in the nature of the case, have its undisclosed mysteries of which we here in time can frame no conception. The difficulties connected with the ultimate destinies of mankind are truly enormous, and no serious thinker will minimize them. Scripture does not warrant it in negative, any more than in positive, dogmatisms; with its uniformly practical aim, it does not seek to satisfy an idle curiosity (compare Luke 13:23,24). Its language is bold, popular, figurative, intense; the essential idea is to be held fast, but what is said cannot be taken as a directory to all that is to transpire in the ages upon ages of an unending duration. God's methods of dealing with sin in the eternities may prove to be as much above our present thoughts as His dealings now are with men in grace. In His hands we must be content to leave it, only using such light as His immediate revelation yields.
2. Nature of Punishment:
As respects the nature of the punishment of sin, it cannot be doubted that in its essence it is spiritual. Everything can be adopted here which is said by Maurice and others—"The eternal punishment is the punishment of being without the knowledge of God, who is love, and of Jesus Christ who has manifested it; even as eternal life is declared to be the having the knowledge of God and of Jesus Christ" (Theological Essays, 450). The supreme penalty of sin is unquestionably the loss of God's life and love–the being sinful. Environment, indeed, may be expected to correspond with character, but the hell is one the sinner essentially makes for himself, and, like the kingdom of God, is within. The fire, the worm, the stripes, that figure its severity, are not physical. Even should the poena sensus (were that conceivable) be utterly removed, the poena damni would eternally remain.
3. Range of Divine Mercy:
It is a sound principle that, in His dealing with sin in the world to come, God's mercy will reach as far as ever it can reach. This follows from the whole Scriptural revelation of the character of God. What may be included in it, it is impossible for anyone to say. It should be noticed that those of whom it is said that they shall not see life, but the wrath of God abideth on them, are those who "obey not" the truth (John 3:36)–who actively and consciously disregard and oppose it. But all do not belong to this class. It may be assumed that none will be lost who can in consistency with holiness and love be saved. The most germinal goodness, which is the implantation of His own Spirit, God will acknowledge and develop. The problem of undeveloped character may receive a solution we do not wot of with the entrance into the eternal light–not in change of character, but rather, as said before, in the revelation of character's inmost bent. In this sense, the entrance into eternity may be to many the revelation of a love and grace which had not been understood or appreciated as it should have been on earth, but with which it is in essential kinship. There are at least many shades and degrees of character, and God may be entrusted to take the most just, yet most merciful, account of all.
4. Gradation of Punishment:
The fullest weight must further be given to what the Scripture so expressly says of gradation of punishment, even of the unsaved. It is not the case that the lot of all who fail of the eternal life in Christ is all of one grade. There are the "few stripes" and the "many stripes" (Luke 12:47, 48); those for whom it will be "more tolerable" than for others in the day of judgment (Matthew 11:20, 24). Even "Sodom and her daughters" will be mercifully dealt with in comparison with others (Ezekiel 16:48, 49, 53, 55, 61). There will be for everyone the most exact weighing of privilege, knowledge and opportunity. There is a vast area here for the divine administration on which no light at all is afforded us.
5. God "All in All":
There remain those passages already alluded to which do seem to speak, not, indeed, of conversion or admission into the light and fellowship of Christ's kingdom, but still of a final subjugation of the powers of evil, to the extent, at least, of a cessation of active opposition to God's will, of some form of ultimate unification and acknowledgment of Christ as Lord. Such passages are Ephesians 1:10; Philippians 2:9-11; above all, 1 Corinthians 15:24-28. God, in this final vision, has become "all in all." Here, again, dogmatism is entirely out of place, but it is permissible to believe that these texts foreshadow such a final persuasion of God's righteousness in His judgment and of the futility of further rebellion as shall bring about an outward pacification and restoration of order in the universe disturbed by sin, though it can never repair that eternal loss accruing from exclusion from Christ's kingdom and glory.
LITERATURE.
Against:
Maurice, Theological Essays, "Eternal Life and Eternal Death"; S. Cox, Salvator Mundi; F. W. Farrar, Eternal Hope; Mercy and Judgment; A. Jukes, The Second Death and the Restitution of All Things; E. White, Life in Christ; H. Constable, Duration and Nature of Future Punishment. For: Pusey, What Is of Faith as to Everlasting Punishment, H. N. Oxenham, Catholic Eschatology; C. Clemance, Future Punishment; Edersheim, Life and Times of Jesus, the Messiah, Appendix, xix, "On Eternal Punishment, according to the Rabbis and the New Testament "; The Future Life, A Defence of the Orthodox View, by the Most Eminent American Scholars; S. D. F. Salmond, The Christian Doctrine of Immortality, Book VI; Orr, Christian View of God, lecture ix; Luthardt, Saving Truths (English translations), lecture x. See also the various works on Dogmatic and Biblical Theology. James Orr (3)
J. I. Packer on Why Annihilationism Is Wrong article is abridged:
2. The Intrinsic Eternality of the Soul
The second common argument is that once the idea of the intrinsic immortality of the soul (i.e., the conscious person) is set aside as a Platonic intrusion into second-century exegesis, it will appear that the only natural meaning of the NT imagery of death, destruction, fire, and darkness as indicators of the destiny of unbelievers is that such persons cease to be. On inspection, however, this proves not to be the case. For evangelicals, the analogy of Scripture—the axiom of its inner coherence and consistency and power to elucidate its own teaching from within itself—is a controlling principle in all interpretation, and though there are texts which, taken in isolation, might carry annihilationist implications, others can't naturally be fitted into any form of this scheme. But no proposed theory of the Bible's meaning that doesn't cover all the Bible's relevant statements can be true.
Texts like Jude 6, Matthew 8:12, Matthew 22:13, and Matthew 25:30 show that darkness signifies a state of deprivation and distress, not of destruction in the sense of ceasing to exist.
After all, only those who exist can weep and gnash their teeth, as those banished into the darkness are said to do.
Nowhere in Scripture does death signify extinction; physical death is departure into another mode of being, called sheol or hades, and metaphorical death is existence that is God-less and graceless; nothing in biblical usage warrants the idea that the "second death" of Revelation 2:11; 20:14; and 21:8 means or involves cessation of being.
Moreover, Luke 16:22–24 shows that, as in a good deal of extra biblical apocalyptic, fire signifies continued existence in pain. The chilling words of Revelation 14:10 with 19:20 and 20:10, and of Matthew 13:42, 50, confirm this.
In 2 Thessalonians 1:9 Paul explains, or extends, the meaning of "punished with everlasting [eternal, aionios] destruction" by adding "and shut out from the presence of the Lord"—which, by affirming exclusion, rules out the idea that "destruction" meant extinction. Only those who exist can be excluded. It's often been pointed out that in Greek the natural meaning of the destruction vocabulary (noun, olethros; verb, apollumi) is "wrecking," so that what's destroyed is henceforth nonfunctional rather than annihilated altogether.
Annihilationists respond with special pleading. Sometimes they urge that such references to continued distress refer only to the temporary experience of the lost before they're extinguished, but this is to beg the question by speculative eisegesis and to give up the original claim that the NT imagery of eternal loss naturally implies extinction. Robert Peterson quotes from Stott, which he calls "the best case for annihilationism," the following on the words "And the smoke of their torment rises forever and ever" (Rev. 14:11):
The fire itself is termed "eternal" and "unquenchable," but it would be very odd if what is thrown into it proves indestructible. Our expectation would be the opposite: it would be consumed forever, not tormented forever. Hence it is the smoke (evidence that the fire has done its work) which "rises for ever and ever."
"On the contrary," Peterson replies, "our expectation would be that the smoke would die out once the fire had finished its work. . . . The rest of the verse confirms our interpretation: 'There is no rest day or night for those who worship the beast and his image.'" There seems no answer to this.
So at every point, the linguistic argument simply fails. To say that some texts, taken in isolation, might mean annihilation proves nothing when other texts evidently do not. (4)
Is immortality of the soul a Greek concept smuggled into the Bible?
Immortality of the Soul by Louis Berkhof – article is abridged:
C. TESTIMONY OF SPECIAL REVELATION TO THE IMMORTALITY OF THE SOUL.
The historical and philosophical proofs for the survival of the soul are not absolutely demonstrative, and therefore do not compel belief. For greater assurance in this matter, it is necessary to direct the eye of faith to Scripture. Here, too, we must rely on the voice of authority. Now the position of Scripture with respect to this matter may at first seem somewhat dubious. It speaks of God as the only one who hath immortality (I Tim. 6:15), and never predicates this of man. There is no explicit mention of the immortality of the soul, and much less any attempt to prove it in a formal way. Hence the Russellites or Millennial Dawnists often challenge theologians to point to a single passage in which the Bible teaches that the soul of man is immortal. But even if the Bible does not explicitly state that the soul of man is immortal, and does not seek to prove this in a formal way, any more than it seeks to present formal proof for the existence of God, this does not mean that Scripture denies or contradicts or even ignores it. It clearly assumes in many passages that man continues his conscious existence after death. In fact, it treats the truth of the immortality of man very much as it does that of the existence of God, that is, it assumes this as an undisputed postulate.
1. THE DOCTRINE OF IMMORTALITY IN THE OLD TESTAMENT. The assertion has been made repeatedly that the Old Testament, and particularly the Pentateuch, does not teach in any way the immortality of the soul. Now it is perfectly true that this great truth is revealed less clearly in the Old than in the New Testament; but the facts in the case do not warrant the assertion that it is absent from the Old Testament altogether. It is a well-known and generally recognized fact that God's revelation in Scripture is progressive and gradually increases in clearness; and it stands to reason that the doctrine of immortality in the sense of a blessed eternal life, could only be revealed in all its bearings after the resurrection of Jesus Christ, who "brought life and immortality to light," II Tim. 1:10. But while all this is true, it cannot be denied that the Old Testament implies the continued conscious existence of man, either in the sense of a bare immortality or survival of the soul, or of a blessed future life, in several ways. This is implied:
A. In its doctrine of God and man. The very root of Israel's hope of immortality was found in its belief in God as its Creator and Redeemer, its covenant God, who would never fail them. He was to them the living, the eternal, the faithful God, in whose fellowship they found joy, life, peace, and perfect satisfaction. Would they have panted after Him as they did, have entrusted themselves to Him completely in life and death, and have sung of Him as their portion forever, if they felt that all He offered them was but for a brief span of time? How could they derive real comfort from the promised redemption of God, if they regarded death as the end of their existence? Moreover, the Old Testament represents man as created in the image of God, created for life and not for mortality. In distinction from the brute, he possesses a life that transcends time and already contains within itself a pledge of immortality. He is made for communion with God, is but little lower than the angels, and God has set eternity in his heart, Eccl. 3:11.
B. In its doctrine of sheol. We are taught in the Old Testament that the dead descend into sheol. The discussion of this doctrine belongs to the following chapter. But whatever may be the proper interpretation of the Old Testament sheol, and whatever may be said of the condition of those who have descended into it, this is certainly represented as a state of more or less conscious existence, though not one of bliss. Man enters upon the state of perfect bliss only by a deliverance from sheol. In this deliverance we reach the real core of the Old Testament hope of a blessed immortality. This is clearly taught in several passages, such as Ps. 16:10; 49:14, 15.
C. In its frequent warnings against consulting the dead or "familiar spirits," that is, persons who were able to summon the spirits of the dead and to convey their messages to the inquirers, Lev. 19:31; 20:27; Deut. 18:11; Isa. 8:19; 29:4. Scripture does not say that it is impossible to consult the dead, but rather seems to presuppose the possibility while it condemns the practice.
D. In its teachings respecting the resurrection of the dead. This doctrine is not explicitly taught in the earlier books of the Old Testament. Christ points out, however, that it was taught by implication in the statement, "I am the God of Abraham, and the God of Isaac, and the God of Jacob," Matt. 22:32, cf. Ex. 3:6, and chides the Jews for not understanding the Scriptures on this point. Moreover, the doctrine of the resurrection is explicitly taught in such passages as Job 19:23-27; Ps. 16:9-11; 17:15; 49:15; 73:24; Isa. 26:19; Dan. 12:2.
E. In certain striking Old Testament passages which speak of the believer's enjoyment in communion with God after death. These are in the main identical with the passages referred to in the preceding, namely, Job 19:25-27; Ps. 16:9-11; 17:15; 73:23, 24, 26. They breathe the confident expectation of pleasures in the presence of Jehovah.
2. THE DOCTRINE OF IMMORTALITY IN THE NEW TESTAMENT. In the New Testament, after Christ has brought life and immortality to light, the proofs naturally multiply. The passages that contain these may again be divided into various classes, as referring:
A. To the survival of the soul. A continued existence of both the righteous and the wicked is clearly taught. That the souls of believers survive, appears from such passages as Matt. 10:28; Luke 23:43; John 11:25 f.; 14:3; II Cor. 5:1; and several other passages make it quite evident that the same can be said of the souls of the wicked, Matt. 11:21-24; 12:41; Rom. 2:5-11; II Cor. 5:10.
B. To the resurrection by which the body is also made to share in the future existence. For believers the resurrection means the redemption of the body and entrance into the perfect life in communion with God, the full blessedness of immortality. This resurrection is taught in Luke 20:35, 36; John 5:25-29; I Cor. 15; I Thess. 4:16; Phil. 3:21, and other passages. For the wicked the resurrection will also mean a renewed and continued existence of the body, but this can hardly be called life. Scripture calls it eternal death. The resurrection of the wicked is mentioned in John 5:29; Acts 24:15; Rev. 20:12-15.
C. To the blessed life of believers in communion with God. There are numerous passages in the New Testament which stress the fact that the immortality of believers is not a bare endless existence, but a rapturous life of bliss in communion with God and with Jesus Christ, the full fruition of the life that is implanted in the soul while still on earth. This is clearly emphasized in such passages as Matt. 13:43; 25:34; Rom. 2:7, 10; I Cor. 15:49; Phil. 3:21; II Tim. 4:8; Rev. 21:4; 22:3, 4. (5)
In closing, we can affirm:
The Westminster Confession of Faith, Chapter XXXII. Of the State of Men after Death, and of the Resurrection of the Dead:
I. The bodies of men, after death, return to dust, and see corruption:[1] but their souls, which neither die nor sleep, having an immortal subsistence, immediately return to God who gave them:[2] the souls of the righteous, being then made perfect in holiness, are received into the highest heavens, where they behold the face of God, in light and glory, waiting for the full redemption of their bodies.[3] And the souls of the wicked are cast into hell, where they remain in torments and utter darkness, reserved to the judgment of the great day.[4] Beside these two places, for souls separated from their bodies, the Scripture acknowledges none.
II. At the last day, such as are found alive shall not die, but be changed: [5] and all the dead shall be raised up, with the selfsame bodies, and none other (although with different qualities), which shall be united again to their souls forever. [6]
III. The bodies of the unjust shall, by the power of Christ, be raised to dishonor: the bodies of the just, by His Spirit, unto honor; and be made conformable to His own glorious body. [7]
Scripture Proofs
[1] GEN 3:19 in the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return. ACT 13:36 For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption.
[2] LUK 23:43 And Jesus said unto him, Verily I say unto thee, to day shalt thou be with me in paradise. ECC 12:7 then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it.
[3] HEB 12:23 to the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect. 2CO 5:1 For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. 6 Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord. 8 We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. PHI 1:23 For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better. ACT 3:21 whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. EPH 4:10 He that descended is the same also that ascended up far above all heavens, that he might fill all things.
[4] LUK 16:23 And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. 24 And he cried and said, Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. ACT 1:25 that he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place. JUD 6 and the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. 7 Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. 1PE 3:19 by which also he went and preached unto the spirits in prison.
[5] 1TH 4:17 then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. 1CO 15:51 Behold, I shew you a mystery; we shall not all sleep, but we shall all be changed, 52 in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.
[6] JOB 19:26 And though after my skin worms destroy this body, yet in my flesh shall I see God: 27 Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me. 1CO 15:42 so also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: 43 It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: 44 It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.
[7] ACT 24:15 And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust. JOH 5:28 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, 29 And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. 1CO 15:43 it is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power. PHI 3:21 Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.
"Blessed art thou, O LORD: teach me thy statutes." (Psalm 119:12)
"Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth." (2 Timothy 2:15)
1. Jamieson, Fausset and Brown, Commentary on the Whole Bible, (Grand Rapids, Michigan, Zondervan, 1977) p. 946.
2. H. D. M. Spence and Joseph S. Exell, The Pulpit Commentary, Revelation, Vol. 22, (Grand Rapids, Michigan, Eerdmans Publishing Company reprint 1978), p. 349.
3. Orr, James, M.A., D.D. General Editor, "Entry 'PUNISHMENT, EVERLASTING,'" "International Standard Bible Encyclopedia," (Grand Rapids, Michigan, Eerdmans, reprinted 1986), pp. 2501-2504.
4. J.I.Packer, Why Annihilationism is wrong, (Minneapolis, MN: The Gospel Coalition: Oct 7, 2015), thegospelcoalition.org/article/j.i.-packer-on-why-annihilationism-is-wrong
5. Louis Berkhof, Systematic Theology, "Immortality of the Soul," (Grand Rapids, Michigan, Eerdmans), pp. 674-676.
"To God, only wise, be glory through Jesus Christ forever. Amen." (Romans 16:27) and "heirs according to the promise." (Galatians 3:28, 29)
Mr. Kettler has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife Marea attend the Westminster, CO, RPCNA Church. He served as an ordained ruling elder in the Orthodox Presbyterian Church. He worked in and retired from a fortune five hundred company in corporate America after forty years. He runs two blogs sites and is the author of the book defending the Reformed Faith against attacks, titled: The Religion That Started in a Hat. Available at: http://www.TheReligionThatStartedInAHat.com
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The Religion That Started in a Hat · Apologetics


This is a stunning, slightly used, sterling silver ring adorned with a large turquoise stone from the long since closed Number 8 mine. Notice the tight spider web matrix specific to this rare turquoise. Hallmarked "LJ", "F.C." and ".925" by Navajo artists Lucy Jake and Freddy Charley. The stone is surrounded by an elaborate bezel of twisted silver rope. The stone and surrounding bezel measures 3/4" by 1/2". The back of the band has some slight scratches from normal wear, otherwise, the ring is in perfect condition.
Can be resized for a nominal $15 fee.


Energy saving lamps will save you money because they cost less to run and need to be replaced less frequently than ordinary light bulbs.
They work in the same way that a fluorescent tube works. An electric current is passed through the gas filled glass bulb which causes the coating inside to glow brightly and fluoresce. Because these bulbs don't contain an electric filament they stay cool when lit, unlike tungsten bulbs where the filament can reach 2000ºC. Because energy is used to generate light, rather than heat, they are up to 80% cheaper to run.
Although the initial cost for the bulb is more expensive, these bulbs save money in the long run especially when used in areas of the home where the lights will be left on for long periods, such as hallways and landings.
Temperatures below zero can adversely affect the bulbs performance so steer clear of using them in the colder parts of your home.
Do energy saving bulbs take longer to light up?
A common complaint is that energy saving light bulbs do not light up instantaneously and the light is sometimes dimmer. The slight delay in lighting up is because the coating inside the tube takes a short while to start fluorescing or glowing and reach full brightness - unlike a tungsten bulb where the filament lights up the moment it's switched on. These bulbs are being constantly developed and the 'lag' is getting less and less noticeable in newer bulbs.
Low energy lamps are available with a traditional bulb shape or a mini-tube shape where the bulb is made up of one or more mini tubes.-Both bulb styles operate in the same way and use the same amount of energy, it's just a matter of taste which one you prefer the look of.
Although the amount of mercury in a low energy bulb could fit on the tip of a ballpoint pen, because of its hazardous nature, used low-energy bulbs need to be recycled rather than put in the bin. At Ryness, we are please to recycle any of your old light bulbs. Click here for details.
The higher the wattage the more light the bulb will produce and the more power it consumes. Wattage is not a measure of brightness because different bulb types are more or less efficient in converting electrical power into light, however, if you have two bulbs that are the same shape, style and brand and one has a higher wattage than the other, then it will be brighter.
When replacing standard tungsten bulbs with low energy bulbs, the following chart will help you to select the correct wattage bulb.
Doesn't switching lights on and off use more energy than leaving them running?
In normal household use, switching a low energy bulb on and off shouldn't shorten its life, however leaving it on for a stabilising period of 10-15 minutes will help it last as long as possible. Traditional light bulbs should be switched off every time you leave a room unoccupied as in the UK £140 million a year is wasted by leaving lights on unnecessarily.
Do traditional bulbs give a better quality of light?
For technical reasons, the glass used in the manufacture of household energy saving light bulbs has to be opaque, not transparent like that used in many traditional bulbs. It's therefore not a fair comparison to compare the light emitted from an opaque bulb with that of a clear bulb. When like for like are compared you won't see a difference in brightness.
Can I use a low energy bulb with a dimmer switch?
Sometimes. Most energy saving bulbs aren't fully compatible with dimmer switch circuits and fitting one will cause the bulb to flicker continuously. Ryness stock a good range of dimmable energy saving light bulbs.
Are traditional tungsten bulbs being banned?
There is a government proposal for a voluntary phasing out of the traditional light bulb between now and 2011 to give retailers time to develop replacement products.
As energy efficient light bulbs are available in a huge range of different sizes, wattages and styles, any light fitting, once fitted with these bulbs, can be deemed energy efficient. Some lighting ranges come complete with energy saving lamps fitted as standard.


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Cryptocurrency is now the 2nd most widely held financial asset among women, survey shows
Crypto ownership rose among women during 2022, making it the second most widely held asset class held by that group, eToro said.
In its fourth-quarter survey, 34% of women said they owned crypto, up from 29% in the prior quarter.
The ownership rate among men edged up just by 1 percentage point during that period to 43% from 42%.
Cryptocurrencies have driven up in the ranks of financial assets held by women, an eToro survey shows, with a jump in ownership in 2022 taking place despite a sharp downturn in the market.
Crypto has become the second most widely owned asset class for women, running just behind cash, the trading platform said this week in its Retail Investor Beat survey.
In the fourth quarter, 34% of women owned crypto, up from 29% in the third quarter. The increase in the pace of ownership was faster than that of men, as their rate edged up to 43% from 42%.
Crypto appears to be "succeeding where traditional financial markets have sometimes failed in bringing more women to the table," Ben Laidler, global market strategist at eToro, said in the report.
Women ramped up their holdings of digital assets during a so-called crypto winter that saw prices sinking for bitcoin, ether, and other digital coins. Bitcoin's valuation dropped by more than 60% last year, and the market's overall market capitalization fell below its high point of $3 trillion in November 2021 to below $1 trillion now.
The market ran into macroeconomic turbulence and a number of blow-ups in the crypto world, including the implosion of FTX.
Still, women were part of a broader increase in the proportion of retail investors owning crypto. Overall, crypto was held by 39% of retail investors in the final quarter of 2022, up from 36% in the third quarter, even as it was last year's worst-performing asset class, eToro said.
"It's important to emphasise that retail investors are overwhelmingly long-term, with 63% holding onto investments for years or decades and just 4% holding them for days," said Laidler. "Time is on their side in most cases and for many, the brutal tech valuation and expectations reset may set up for better returns ahead."
EToro said 10,000 retail investors were surveyed across 13 countries between December 14 and 24.
Percentage of crypto held by women and men in 2022.
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23.59 Avengers: Endgame Midnight Screening: Avengers: Endgame will start at 12:01am exactly, with adverts and trailers beginning at 11:45pm.
20.45 E4 Slackers Club: Free screening exclusively for students. Visit facebook.com/SlackersClub to find out more.
Some of the best music ever written… and it was never made available to the public. Composed and recorded for use in film, television broadcasts and advertising, and covering every genre, instrument and atmosphere, library music was an an off-the-shelf option cheaper than commissioning a composer to score a soundtrack. In its golden era from the late 1960s to the mid-1980s, thousands of albums were created by the world's greatest composers using full orchestras in the best recording studios, with the best engineers and recording equipment. Only available on vinyl and only given to industry professionals, library music albums had tiny production runs; sometimes only 200 copies were pressed, and most were destroyed in the 1990s. Despite its rarity, this music now has a loyal and growing following of DJs, tastemakers, record producers, beatmakers, journalists and vinyl enthusiasts, and library music tracks have been sampled to form the backbone of some of the biggest chart-topping singles by contemporary artists. In a documentary fronted by record producer, composer and enthusiast Shawn Lee, The Library Music Film takes viewers from London across Europe and to California in search of some of library music's pioneers, including Alan Hawkshaw, Keith Mansfield, John Cameron, Barbara Moore, Janko Nilovic, Brian Bennett and Stefano Torossi. And in interviews with DJs and producers including Mark Rae and Fatboy Slim, US hip hop stars such as Cut Chemist (Jurassic 5) and Young Einstein (Ugly Duckling), and Marvels soundtrack composer Adrian Younge, we hear why library music continues to play an important role in today's music industry. In its pursuit of a fascinating parallel universe to the record industry we think we know, The Library Music Film serves up musical innovators past and present, hidden sonic treasures and a lot of laughter along the way.
18.00 Doc'n Roll Festival: -The UK's Music Doc Festival.
Loud, fearless and (un)typical girls: Gina Birch (The Raincoats) and Helen Reddington (The Chefs), musicians and punk icons turned directors, serve up a fascinating documentary built on new interviews with the women who played instruments in punk bands in the 1970s. In accounts laced with wit, honesty and insight, pioneering players including the Adverts' Gaye Black (bass), Palmolive from The Slits (drums), Shanne Bradley from The Nips (bass), Jane Munro from The Au Pairs (bass), Hester Smith and Rachel Bor from Dolly Mixture (drums and guitar), bassist Gina and guitarist Ana Da Silva from The Raincoats, as well as many others, we hear about acquiring instruments, learning to play, forming bands and getting gigs.
18.00 Doc'n Roll Festival: -The UK's Music Doc Festival. + Q&A : This screening will be followed by a Q&A.
17.00 Doc'n Roll Festival: -The UK's Music Doc Festival.
Focusing on the phenomenon of her extraordinary voice, this film pays tribute to The First Lady of Song – Ella Fitzgerald – on what would have been her 100th birthday on 25 April 2017. Fitzgerald's voice is a phenomenon and unrivalled to this day. With absolute pitch and perfect intonation, her voice spanned three octaves, her phrasing seemed effortless, and the odd moments in her nearly 60-year career when she sang off-key were few and far between. There is almost no style of music in which she did not excel, and her numerous – now legendary – recordings of the Great American Songbook with pieces by US composers such as George and Ira Gershwin, Harold Arlen, Cole Porter and Duke Ellington remained a benchmark for the interpretation of those songs for generations of singers. Ira Gershwin is rumoured to have said: "I didn't realise how good our songs were until Ella sang them."Duregger unravels the secret of Fitzgerald's voice via insights from singers Dianne Reeves and Dee Dee Bridgewater, jazz drummer and producer Terri Lyne Carrington, jazz violinist Regina Carter, author Tad Hershorn and the eminent jazz critic Will Friedwald, among others. They describe the impact her voice had and continues to have on their lives.
15.30 Doc'n Roll Festival: -The UK's Music Doc Festival.
In 1939, Alfred Lion and Francis Wolff, two young émigrés from Berlin, founded the legendary jazz label Blue Note Records in New York. The label dedicated itself exclusively to the recording of American jazz music and developed its own unmistakeable recording style and sound. Blue Note Records discovered and produced an impressive roster of international jazz stars. This included Miles Davis, Herbie Hancock, John Coltrane, Sonny Rollins, Wayne Shorter, Thelonious Monk and Quincy Jones. At a time when Afro-American musicians in the USA were discriminated against and ostracised, Blue Note records respected them as artists and equals. Not only did the label value their talents, it also gave them a much-needed platform. "It Must Schwing!" tells the moving story of two friends, united by a passionate love for jazz, and of their profound belief in equality and freedom for every single human being.
Four crazy 80s and 90s cult classics playing through the small hours of one unforgettable night! Featuring Runaway Train, Showgirls, RoboCop & Pieces - with all movies screening from vintage 35mm prints!
20.30 Ad and Trailer Free: No advertisements or trailers will play ahead of this screening. You are recommended to arrive promptly. SERET 2019: SERET 2019 is back from April 29th to May 12th, bringing the best in Israeli Film and TV to the UK.


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A young girl sent to live with her father and his new girlfriend believes that she has released creatures from a sealed ash pit in the basement of her new home.
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Domestic (65%)
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DistributorFilmDistrict
Release DateAug 26, 2011 - Nov 17, 2011
GenresFantasy Horror Thriller
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Oct 7, 2011 Friday 33 $19,685 +92.3% -48.1% 114 $172 $23,769,540 43 false
Monday 32 $7,524 -60.5% -20% 114 $66 $23,827,600 46 false
Oct 11, 2011 Tuesday 30 $5,619 -25.3% -44.9% 114 $49 $23,833,219 47 false
Oct 12, 2011 Wednesday 31 $5,054 -10.1% -56% 114 $44 $23,838,273 48 false
Oct 13, 2011 Thursday 31 $5,095 +0.8% -50.2% 114 $44 $23,843,368 49 false
Oct 14, 2011 Friday 36 $11,446 +124.7% -41.9% 80 $143 $23,854,814 50 false
Oct 15, 2011 Saturday 34 $23,321 +103.7% -25.9% 80 $291 $23,878,135 51 false
Oct 16, 2011 Sunday 38 $8,314 -64.3% -56.4% 80 $103 $23,886,449 52 false
Oct 17, 2011 Monday 34 $3,038 -63.5% -59.6% 80 $37 $23,889,487 53 false
Oct 18, 2011 Tuesday 35 $2,868 -5.6% -49% 80 $35 $23,892,355 54 false
Oct 19, 2011 Wednesday 34 $2,909 +1.4% -42.4% 80 $36 $23,895,264 55 false
Oct 20, 2011 Thursday 36 $2,382 -18.1% -53.2% 80 $29 $23,897,646 56 false
Oct 23, 2011 Sunday 38 $6,128 - -26.3% 53 $115 $23,925,464 59 false
Oct 27, 2011 Thursday 41 $2,048 - -14% 53 $38 $23,933,547 63 false
Oct 28, 2011 Friday 37 $11,963 +484.1% - 75 $159 $23,945,510 64 false
Oct 29, 2011 Saturday 37 $18,005 +50.5% - 75 $240 $23,963,515 65 false
Oct 30, 2011 Sunday 36 $11,214 -37.7% +83% 75 $149 $23,974,729 66 false
Monday 39 $4,490 -60% - 75 $59 $23,979,219 67 false
Nov 1, 2011 Tuesday 41 $3,140 -30.1% - 75 $41 $23,982,359 68 false
Nov 2, 2011 Wednesday 43 $2,863 -8.8% - 75 $38 $23,985,222 69 false
Nov 3, 2011 Thursday 43 $2,949 +3% +44% 75 $39 $23,988,171 70 false
Nov 4, 2011 Friday 35 $8,944 +203.3% -25.2% 52 $172 $23,997,115 71 false
Nov 5, 2011 Saturday 35 $13,692 +53.1% -24% 52 $263 $24,010,807 72 false
Nov 6, 2011 Sunday 35 $9,292 -32.1% -17.1% 52 $178 $24,020,099 73 false
Nov 7, 2011 Monday 40 $2,125 -77.1% -52.7% 52 $40 $24,022,224 74 false
Nov 8, 2011 Tuesday 40 $2,199 +3.5% -30% 52 $42 $24,024,423 75 false
Nov 9, 2011 Wednesday 41 $1,969 -10.5% -31.2% 52 $37 $24,026,392 76 false
Nov 10, 2011 Thursday 44 $2,253 +14.4% -23.6% 52 $43 $24,028,645 77 false
Nov 11, 2011 Friday 37 $4,560 +102.4% -49% 32 $142 $24,033,205 78 false
Nov 12, 2011 Saturday 37 $5,395 +18.3% -60.6% 32 $168 $24,038,600 79 false
Nov 13, 2011 Sunday 37 $3,890 -27.9% -58.1% 32 $121 $24,042,490 80 false
Nov 14, 2011 Monday 40 $1,162 -70.1% -45.3% 32 $36 $24,043,652 81 false
Nov 15, 2011 Tuesday 40 $1,098 -5.5% -50.1% 32 $34 $24,044,750 82 false
Nov 16, 2011 Wednesday 41 $956 -12.9% -51.4% 32 $29 $24,045,706 83 false
Nov 17, 2011 Thursday 40 $976 +2.1% -56.7% 32 $30 $24,046,682 84 false


text:
HomeEnglish AlbumShivers Lyrics – Ed Sheeran
Shivers Lyrics – Ed Sheeran
Shivers Lyrics
Song Name Shivers
Singer(s) Ed Sheeran
Lyricist(s) Ed Sheeran, Kal Lavelle, Johnny McDaid & Steve Mac
Music Label Ed Sheeran
I took an arrow to the heart
I never kissed a mouth that tastes like yours
Strawberries and a somethin' more
Ooh, yeah, I want it all
Lipstick on my guitar
Fill up the engine, we can drive real far
Go dancin' underneath the stars
Mmm, you got me feelin' like
I wanna be that guy, I wanna kiss your eyes
I wanna drink that smile, I wanna feel like I'm
Like my soul's on fire, I wanna stay up all day and all night
Yeah, you got me singin' like
Ooh, I love it when you do it like that
And when you're close up, give me thе shivers
Oh, baby, you wanna dance 'til the sunlight cracks
And whеn they say the party's over, then we'll bring it right back
And we'll say, "Ooh, I love it when you do it like that"
And when you're close up, give me the shivers
And when they say the party's over, then we'll bring it right back
Into the car
On the backseat in the moonlit dark
Wrap me up between your legs and arms
Ooh, I can't get enough
You know you could tear me apart
Put me back together and take my heart
I never thought that I could love this hard
Baby, you burn so hot, you make me shiver
With the fire you got, this thing we started
I don't want it to stop
You know you make me shiver
And when they say the party's over, then we'll bring it right back (Oh, no)
And when they say the party's over, then we'll bring it right back, hey
The song Shivers was sung by Ed Sheeran, and the lyrics were written by Ed Sheeran, Kal Lavelle, Johnny McDaid & Steve Mac.
Q. Who sang the song "Shivers"?
A. The song "Shivers" is sung by "Ed Sheeran".
Q. Who wrote the lyrics of the "Shivers" song?
A. "Ed Sheeran, Kal Lavelle, Johnny McDaid & Steve Mac" has written the lyrics for the song.
Ed Sheeran English Album


text:
Crackdowns on Sex Work and LGBT Community in Indonesia Impede HIV Service Access
Asia Pacific Regional Correspondent
Source (institute/publication):
A spa and sauna house used by gay men in Jakarta has become the latest target of an ongoing police crackdown against sex workers and the LGBT community in Indonesia. On 6 October 2017, 51 men were arrested and detained, with media reporting that some could face up to six years in prison under pornography and sex work laws.
While homosexuality is not criminalised in Jakarta or most of Indonesia (Aceh Province, in northern Sumatra, is one exception), the last few years have seen increasingly conservative politics, with increased crackdowns on sex workers' workplaces and gay saunas.
The crackdowns on gay saunas have been enabled by Indonesia's anti-pornography law, which defines 'deviant sexual acts' to include oral sex, anal sex, and same-sex relations., Police also often assume sex between men is sex work, despite a lack of evidence. For example, Jakarta Police spokesman Argo Yuwono told Reuters, "LGBT is clearly between men and men or same-sex relationships. Male prostitution."
Andreas Harsono, a Jakarta-based researcher for Human Rights Watch, said targeting clubs because gay men use them is an "abuse of power' adding, "if there is no victim, there is no crime."
NSWP has previously reported on increased raids on red-light districts and brothel closures in Indonesia since 2014. In 2015, the Indonesia government launched an anti-sex work strategy called 'Indonesia Free of Prostitutes by the Year 2019'.
Harsono notes increased police actions targeting the LGBT community in Indonesia in 2017. On 2 September, West Java police entered the private homes of 12 women they suspected were lesbians and forcibly evicted them from the village. On 8 June, Medan police conducted a raid targeting five "suspected lesbians", ordered their parents to supervise them and shared a video of the raid and the names of the five women with reporters.
Police actions against gay men have been largely using anti-pornography laws or allegations of sex work to justify raids and humiliation.
In May, officers detained 141 men in a raid on the Atlantis sauna in Jakarta, accusing them of involvement in a "gay prostitution ring." Although nearly all of the men who were detained were later released without charge, police subjected them to humiliation and breaches of privacy. Individuals were strip searched and marched semi-naked from the venue into police vehicles, and photographs taken of them during the raid were shared on social media.
On 30 April, police in Surabaya, Indonesia's second biggest city police conducted a raid on an alleged "sex party." The 14 men they detained were forced to take HIV tests, and the results were released publicly.
Tactics such as brothel raids and closures, forced testing, public outing and humiliation of people living with HIV violate human rights and have significantly undermined HIV prevention and access to healthcare in Indonesia.
NSWP member OPSI previously reported that brothel raids and closures in Indonesia result in loss of livelihood, forced displacement, violence and extortion at the hands of police, and barriers to accessing services for sex workers. And service providers and members of the LGBT community say that because of the public disclosure of people's HIV status during the Spring raids, many now fear getting tested, worrying they will be outed.
HIV testing and treatment has also gone underground. Even Jakarta's main clinic for HIV testing is only known "by word of mouth" and has no website to offer information. OPSI previously reported that crackdowns on sex workers' workplaces disperse sex workers, making it harder for outreach programmes to find and provide services and condoms to sex workers. Outreach workers in Indonesia are also afraid of being targeted in raids and police actions, and this has led some programmes to close. For example, until mid-May 2017, Fajar Prabowo supervised mobile HIV testing units to gay saunas and bars in Jakarta. The mobile units reached hundreds of men who did not go to clinics because they were afraid of being identified as gay men or as living with HIV by the health system. The mobile test units conducted outreach at the Atlantis Club only a few days before the raid that resulted in the detention of 141 men. The mobile test unit programme has been suspended indefinitely because of fear that outreach workers and the NGO would be caught up in the raids and detention.
NSWP has previously documented the harms of non-rights based HIV programming around the world, and the harms of brothel raids and other coercive practices throughout Asia-Pacific.
raids and evictions
police violence against sex workers


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This agreement was last revised on October 9th, 2012.
© 2019 Attracting a Soulmate.


text:
Our team provides comprehensive tax planning services and taxpayer representation for clients including technology companies, medical practices, manufacturers, banks, insurance agencies, real estate development companies, franchises, nonprofit and tax exempt organizations.
John L. Allen
Download V-Card
John L. Allen joined Whiteman Osterman & Hanna LLP as a partner in January, 2006 after nearly twenty years as a member of Shanley, Sweeney, Reilly & Allen, P.C. His areas of expertise include commercial and residential real estate financing, including construction loan financing and securitized financing for both borrowers and lenders; commercial leasing, including shopping centers and office buildings for landlords and tenants; and commercial real estate acquisitions, including land assemblages, and sales, including tax-deferred exchanges.
Representative Accomplishments
Represented borrowers in 2017 and 2018 on loan transactions in excess of $95 million.
Drafted easement agreements and termination of easements with municipalities and utilities in connection with the development of real estate projects.
Served as lender's counsel in financings totaling more than $85 million in 2017-2018.
Negotiated the settlement of a tax certiorari proceeding involving the most highly assessed property in a Montgomery County town, which resulted in a 62% reduction in the parcel's assessment.
Mr. Allen is admitted to practice in the State of New York, the Commonwealth of Massachusetts and U.S. District Court for the Northern District of New York. He is a member of the New York State and Albany County Bar Associations and has lectured on commercial real estate matters for continuing legal education programs. Mr. Allen also wrote a column on real estate for the Capital District Business Review for nine years.
Professional/Community
Mr. Allen has served as Chairman of the Board of Directors of the Early Childhood Education Center, a pre-school program for children with special needs, since 1992. He is also a member of the Siena College Saints Alive! Advisory Council and Co-President of the Academy of the Holy Names Booster Club. Since 1971, he has served as an Admissions Volunteer for Haverford College. He is also a former member of the Siena College Board of Associate Trustees and the Wildwood Programs, Inc. Board of Directors.
Background/Education
Mr. Allen is a graduate of Haverford College (B.A., 1970), State University of New York at Albany (M.S., 1972) and Albany Law School of Union University (J.D., 1976).
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mining plant; sample business plan for quarry industry; sample business plan for quarry industry. free sample business plan of limestone quarry .
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text:
#include <grpc/support/port_platform.h>

#include <inttypes.h>
#include <climits>
#include <cstring>

#include "absl/strings/str_cat.h"

#include <grpc/support/alloc.h>
#include <grpc/support/string_util.h>
#include <grpc/support/time.h>

#include "src/core/ext/filters/client_channel/resolver/dns/dns_resolver_selection.h"
#include "src/core/ext/filters/client_channel/resolver_registry.h"
#include "src/core/ext/filters/client_channel/server_address.h"
#include "src/core/lib/backoff/backoff.h"
#include "src/core/lib/channel/channel_args.h"
#include "src/core/lib/gpr/string.h"
#include "src/core/lib/gprpp/manual_constructor.h"
#include "src/core/lib/iomgr/resolve_address.h"
#include "src/core/lib/iomgr/timer.h"
#include "src/core/lib/iomgr/work_serializer.h"

#define GRPC_DNS_INITIAL_CONNECT_BACKOFF_SECONDS 1
#define GRPC_DNS_RECONNECT_BACKOFF_MULTIPLIER 1.6
#define GRPC_DNS_RECONNECT_MAX_BACKOFF_SECONDS 120
#define GRPC_DNS_RECONNECT_JITTER 0.2

namespace grpc_core {

namespace {

class NativeDnsResolver : public Resolver {
 public:
  explicit NativeDnsResolver(ResolverArgs args);

  void StartLocked() override;

  void RequestReresolutionLocked() override;

  void ResetBackoffLocked() override;

  void ShutdownLocked() override;

 private:
  ~NativeDnsResolver() override;

  void MaybeStartResolvingLocked();
  void StartResolvingLocked();

  static void OnNextResolution(void* arg, grpc_error_handle error);
  void OnNextResolutionLocked(grpc_error_handle error);
  static void OnResolved(void* arg, grpc_error_handle error);
  void OnResolvedLocked(grpc_error_handle error);

  /// name to resolve
  std::string name_to_resolve_;
  /// channel args
  grpc_channel_args* channel_args_ = nullptr;
  std::shared_ptr<WorkSerializer> work_serializer_;
  std::unique_ptr<ResultHandler> result_handler_;
  /// pollset_set to drive the name resolution process
  grpc_pollset_set* interested_parties_ = nullptr;
  /// are we shutting down?
  bool shutdown_ = false;
  /// are we currently resolving?
  bool resolving_ = false;
  grpc_closure on_resolved_;
  /// next resolution timer
  bool have_next_resolution_timer_ = false;
  grpc_timer next_resolution_timer_;
  grpc_closure on_next_resolution_;
  /// min time between DNS requests
  grpc_millis min_time_between_resolutions_;
  /// timestamp of last DNS request
  grpc_millis last_resolution_timestamp_ = -1;
  /// retry backoff state
  BackOff backoff_;
  /// currently resolving addresses
  grpc_resolved_addresses* addresses_ = nullptr;
};

NativeDnsResolver::NativeDnsResolver(ResolverArgs args)
    : name_to_resolve_(absl::StripPrefix(args.uri.path(), "/")),
      channel_args_(grpc_channel_args_copy(args.args)),
      work_serializer_(std::move(args.work_serializer)),
      result_handler_(std::move(args.result_handler)),
      interested_parties_(grpc_pollset_set_create()),
      min_time_between_resolutions_(grpc_channel_args_find_integer(
          channel_args_, GRPC_ARG_DNS_MIN_TIME_BETWEEN_RESOLUTIONS_MS,
          {1000 * 30, 0, INT_MAX})),
      backoff_(
          BackOff::Options()
              .set_initial_backoff(GRPC_DNS_INITIAL_CONNECT_BACKOFF_SECONDS *
                                   1000)
              .set_multiplier(GRPC_DNS_RECONNECT_BACKOFF_MULTIPLIER)
              .set_jitter(GRPC_DNS_RECONNECT_JITTER)
              .set_max_backoff(GRPC_DNS_RECONNECT_MAX_BACKOFF_SECONDS * 1000)) {
  if (args.pollset_set != nullptr) {
    grpc_pollset_set_add_pollset_set(interested_parties_, args.pollset_set);
  }
}

NativeDnsResolver::~NativeDnsResolver() {
  grpc_channel_args_destroy(channel_args_);
  grpc_pollset_set_destroy(interested_parties_);
}

void NativeDnsResolver::StartLocked() { MaybeStartResolvingLocked(); }

void NativeDnsResolver::RequestReresolutionLocked() {
  if (!resolving_) {
    MaybeStartResolvingLocked();
  }
}

void NativeDnsResolver::ResetBackoffLocked() {
  if (have_next_resolution_timer_) {
    grpc_timer_cancel(&next_resolution_timer_);
  }
  backoff_.Reset();
}

void NativeDnsResolver::ShutdownLocked() {
  shutdown_ = true;
  if (have_next_resolution_timer_) {
    grpc_timer_cancel(&next_resolution_timer_);
  }
}

void NativeDnsResolver::OnNextResolution(void* arg, grpc_error_handle error) {
  NativeDnsResolver* r = static_cast<NativeDnsResolver*>(arg);
  GRPC_ERROR_REF(error);  // ref owned by lambda
  r->work_serializer_->Run([r, error]() { r->OnNextResolutionLocked(error); },
                           DEBUG_LOCATION);
}

void NativeDnsResolver::OnNextResolutionLocked(grpc_error_handle error) {
  have_next_resolution_timer_ = false;
  if (error == GRPC_ERROR_NONE && !resolving_) {
    StartResolvingLocked();
  }
  Unref(DEBUG_LOCATION, "retry-timer");
  GRPC_ERROR_UNREF(error);
}

void NativeDnsResolver::OnResolved(void* arg, grpc_error_handle error) {
  NativeDnsResolver* r = static_cast<NativeDnsResolver*>(arg);
  GRPC_ERROR_REF(error);  // owned by lambda
  r->work_serializer_->Run([r, error]() { r->OnResolvedLocked(error); },
                           DEBUG_LOCATION);
}

void NativeDnsResolver::OnResolvedLocked(grpc_error_handle error) {
  GPR_ASSERT(resolving_);
  resolving_ = false;
  if (shutdown_) {
    Unref(DEBUG_LOCATION, "dns-resolving");
    GRPC_ERROR_UNREF(error);
    return;
  }
  if (addresses_ != nullptr) {
    Result result;
    for (size_t i = 0; i < addresses_->naddrs; ++i) {
      result.addresses.emplace_back(&addresses_->addrs[i].addr,
                                    addresses_->addrs[i].len,
                                    nullptr /* args */);
    }
    grpc_resolved_addresses_destroy(addresses_);
    result.args = grpc_channel_args_copy(channel_args_);
    result_handler_->ReturnResult(std::move(result));
    // Reset backoff state so that we start from the beginning when the
    // next request gets triggered.
    backoff_.Reset();
  } else {
    gpr_log(GPR_INFO, "dns resolution failed (will retry): %s",
            grpc_error_std_string(error).c_str());
    // Return transient error.
    std::string error_message =
        absl::StrCat("DNS resolution failed for service: ", name_to_resolve_);
    result_handler_->ReturnError(grpc_error_set_int(
        GRPC_ERROR_CREATE_REFERENCING_FROM_COPIED_STRING(error_message.c_str(),
                                                         &error, 1),
        GRPC_ERROR_INT_GRPC_STATUS, GRPC_STATUS_UNAVAILABLE));
    // Set up for retry.
    // InvalidateNow to avoid getting stuck re-initializing this timer
    // in a loop while draining the currently-held WorkSerializer.
    // Also see https://github.com/grpc/grpc/issues/26079.
    ExecCtx::Get()->InvalidateNow();
    grpc_millis next_try = backoff_.NextAttemptTime();
    grpc_millis timeout = next_try - ExecCtx::Get()->Now();
    GPR_ASSERT(!have_next_resolution_timer_);
    have_next_resolution_timer_ = true;
    // TODO(roth): We currently deal with this ref manually.  Once the
    // new closure API is done, find a way to track this ref with the timer
    // callback as part of the type system.
    Ref(DEBUG_LOCATION, "next_resolution_timer").release();
    if (timeout > 0) {
      gpr_log(GPR_DEBUG, "retrying in %" PRId64 " milliseconds", timeout);
    } else {
      gpr_log(GPR_DEBUG, "retrying immediately");
    }
    GRPC_CLOSURE_INIT(&on_next_resolution_, NativeDnsResolver::OnNextResolution,
                      this, grpc_schedule_on_exec_ctx);
    grpc_timer_init(&next_resolution_timer_, next_try, &on_next_resolution_);
  }
  Unref(DEBUG_LOCATION, "dns-resolving");
  GRPC_ERROR_UNREF(error);
}

void NativeDnsResolver::MaybeStartResolvingLocked() {
  // If there is an existing timer, the time it fires is the earliest time we
  // can start the next resolution.
  if (have_next_resolution_timer_) return;
  if (last_resolution_timestamp_ >= 0) {
    // InvalidateNow to avoid getting stuck re-initializing this timer
    // in a loop while draining the currently-held WorkSerializer.
    // Also see https://github.com/grpc/grpc/issues/26079.
    ExecCtx::Get()->InvalidateNow();
    const grpc_millis earliest_next_resolution =
        last_resolution_timestamp_ + min_time_between_resolutions_;
    const grpc_millis ms_until_next_resolution =
        earliest_next_resolution - grpc_core::ExecCtx::Get()->Now();
    if (ms_until_next_resolution > 0) {
      const grpc_millis last_resolution_ago =
          grpc_core::ExecCtx::Get()->Now() - last_resolution_timestamp_;
      gpr_log(GPR_DEBUG,
              "In cooldown from last resolution (from %" PRId64
              " ms ago). Will resolve again in %" PRId64 " ms",
              last_resolution_ago, ms_until_next_resolution);
      have_next_resolution_timer_ = true;
      // TODO(roth): We currently deal with this ref manually.  Once the
      // new closure API is done, find a way to track this ref with the timer
      // callback as part of the type system.
      Ref(DEBUG_LOCATION, "next_resolution_timer_cooldown").release();
      GRPC_CLOSURE_INIT(&on_next_resolution_,
                        NativeDnsResolver::OnNextResolution, this,
                        grpc_schedule_on_exec_ctx);
      grpc_timer_init(&next_resolution_timer_,
                      ExecCtx::Get()->Now() + ms_until_next_resolution,
                      &on_next_resolution_);
      return;
    }
  }
  StartResolvingLocked();
}

void NativeDnsResolver::StartResolvingLocked() {
  gpr_log(GPR_DEBUG, "Start resolving.");
  // TODO(roth): We currently deal with this ref manually.  Once the
  // new closure API is done, find a way to track this ref with the timer
  // callback as part of the type system.
  Ref(DEBUG_LOCATION, "dns-resolving").release();
  GPR_ASSERT(!resolving_);
  resolving_ = true;
  addresses_ = nullptr;
  GRPC_CLOSURE_INIT(&on_resolved_, NativeDnsResolver::OnResolved, this,
                    grpc_schedule_on_exec_ctx);
  grpc_resolve_address(name_to_resolve_.c_str(), kDefaultSecurePort,
                       interested_parties_, &on_resolved_, &addresses_);
  last_resolution_timestamp_ = grpc_core::ExecCtx::Get()->Now();
}

//
// Factory
//

class NativeDnsResolverFactory : public ResolverFactory {
 public:
  bool IsValidUri(const URI& uri) const override {
    if (GPR_UNLIKELY(!uri.authority().empty())) {
      gpr_log(GPR_ERROR, "authority based dns uri's not supported");
      return false;
    }
    return true;
  }

  OrphanablePtr<Resolver> CreateResolver(ResolverArgs args) const override {
    if (!IsValidUri(args.uri)) return nullptr;
    return MakeOrphanable<NativeDnsResolver>(std::move(args));
  }

  const char* scheme() const override { return "dns"; }
};

}  // namespace

}  // namespace grpc_core

void grpc_resolver_dns_native_init() {
  grpc_core::UniquePtr<char> resolver =
      GPR_GLOBAL_CONFIG_GET(grpc_dns_resolver);
  if (gpr_stricmp(resolver.get(), "native") == 0) {
    gpr_log(GPR_DEBUG, "Using native dns resolver");
    grpc_core::ResolverRegistry::Builder::RegisterResolverFactory(
        absl::make_unique<grpc_core::NativeDnsResolverFactory>());
  } else {
    grpc_core::ResolverRegistry::Builder::InitRegistry();
    grpc_core::ResolverFactory* existing_factory =
        grpc_core::ResolverRegistry::LookupResolverFactory("dns");
    if (existing_factory == nullptr) {
      gpr_log(GPR_DEBUG, "Using native dns resolver");
      grpc_core::ResolverRegistry::Builder::RegisterResolverFactory(
          absl::make_unique<grpc_core::NativeDnsResolverFactory>());
    }
  }
}

void grpc_resolver_dns_native_shutdown() {}

redpajama_set_name: RedPajamaGithub


text:
marjo21
=======

Sexy IRC bot written (from scratch) in perl with a web interface to collect some links on a channel.

No updates since 1 year but already works (2019-11-21 =dev-lang/perl-5.28.2-r1 on gentoo)

PREREQUISITES
-------------

### For bot :

PERL >= 5.12

Bot::BasicBot (PERL Module)

POE::Component::IRC (PERL Module)

Bot::BasicBot (PERL Module)

Net::SSLeay (PERL Module)

IO::Socket::SSL (PERL Module)

LWP::UserAgent (PERL Module)

LWP::Protocol::https (PERL Module)

HTTP::Request (PERL Module)

Try::Tiny (PERL Module)

DBD::mysql (PERL Module)

### For website :

Apache >= 2.2

PHP >= 5.4

PHP PDO Module

### For both :

MySQL or MariaDB

### Suggestions :

I recommend screen (Terminal multiplexer) to launch the bot and detach shell.
See "STARTUP SCRIPT FOR MAJO21" section below.

INSTALL CPAN MODULES
--------------------

cpan -fi POE::Component::IRC

cpan -fi Bot::BasicBot

cpan -fi Net::SSLeay

cpan -fi IO::Socket::SSL

cpan -fi LWP::UserAgent

cpan -fi LWP::Protocol::https

cpan -fi HTTP::Request

cpan -fi Try::Tiny

cpan -fi DBD::mysql

STARTUP SCRIPT FOR MARJO21
---------------------------

For Gentoo : Create `/etc/local.d/21-marjo21.start` :

```bash
rm -rf /home/marjo21/.screen/*
su - marjo21 -c 'screen -dmS bot /home/marjo21/marjo21-launcher.sh'
```

Set it executable :

```bash
chmod +x /etc/local.d/21-marjo21.start
```

Enable local service at startup

```bash
rc-update add local default
```

NOTES
-----

Sorry for French comments, I will translate later all comments in english.
Thanks


UnionPay International and Westpac jointly announced on June 12 in Sydney that Westpac would enable acceptance of UnionPay cards (card number starting with 62) by all its merchants in Australia within the next two years. To date, all the four major banks in Australia will be able to accept UnionPay cards on their ATMs and POS terminals. The local UnionPay card acceptance environment is dramatically optimized and merchant acceptance is expected to grow to over 80% by the end of 2016. Cai Jianbo, CEO of UnionPay International, and Brain Hartze, CEO of Westpac, jointly attended the ceremony.
During the Boao forum held in April 2014, UnionPay International signed an agreement with Westpac in the presence of government leaders from both China and Australia. The cooperation was pushed forward quickly ever since. A the end of last year, Westpac enabled the acceptance of UnionPay cards by its AMTs in Australia and island countries including Fiji. The latest development will see UnionPay card acceptance by Westpac's 150,000 POS terminals in Australia. As the next step, the two sides will expand their cooperation to more areas including contactless payment, local card issuance and online payment.
Cai Jianbo said that UnionPay International has realized all-round cooperation with all the four major banks in Australia as all the merchants of ANZ and Westpac starts accepting UnionPay cards. The local UnionPay card businesses have gained more space for development and the acceptance environment and card-using services are expected to be further optimized. At present, we are actively deepening our cooperation with local institutions and enhance product and service innovations to provide UnionPay cardholders with more secure and diversified payment services to keep up with the trend that an increasing number of tourists and foreign students are going to Australia.
Brain Hartze said they would push forward the acceptance of UnionPay cards by the bank's merchants and they believe the cooperation between the two sides will provide more convenient and preferential payment experiences to UnionPay cardholders and at the same time bring more customers to the merchants and realize win-win results.
Currently, the UnionPay card acceptance has expanded to over 150 countries and regions with more than 26 million merchants and 1.8 million ATMs accepting UnionPay cards globally. In Australia, the UnionPay card service system has taken shape and is able to provide payment convenience to both UnionPay cardholders visiting the country and local cardholders. UnionPay cards are accepted by 80% of local ATMs and about 50% of merchants, covering almost all the places frequently visited by tourists including shopping malls, hotels, restaurants and well-known scenic spots. In addition, payments with UnionPay cards are accepted by 97% of the taxies and UnionPay credit cards are accepted for tax refund at 15 customs ports. Meanwhile, almost all the institutions of higher learning in Australia have enabled cross-border online tuition payment with UnionPay cards. The number of online merchants accepting UnionPay cards is on the rise.


Product Overview. Discover the Strength of Eagle Crusher. With so many different crushers, Feature enormous strength without unnecessary weight.
A crusher is a machine designed to reduce large rocks into smaller rocks, where the weight of the stone provided a boost to muscle power, Impact crusher Edit.


Join the conversation with Admit it, an AACRAO podcast that serves to educate, amuse and inspire professionals in college admissions and enrollment management.
Dr. Genny Beemyn, Director of the Stonewall Center at the University of Massachusetts, sits down with James Miller to talk about the needs of Trans students on college campus and in the admissions process. The conversation covers a wide range of topics from the progression of LBG students in college vs. the progress of Trans students in college to best practices for inclusive recruitment and admissions practices.
Admit It sits down with Scott Jaschik (like classic) to discuss the Inside Higher Ed 2018 Survey of Admissions Directors. In this wide ranging conversation, we cover how the current political climate impacts college admissions, the Students for Fair Admissions vs. Harvard affirmative action court case, the state of the test optional movement, the increasing struggle to meet enrollment targets by May 1, and so much more.