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Friday, October 23, 2020
October 13, 2015
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Tuesday sees violent tensions escalate across the occupied Palestinian territories and Israel, as protests against the occupation sweep the West Bank, East Jerusalem, and Gaza. Since Oct. 1, 26 Palestinians have been killed, at least 55 Palestinians injured with live fire, and 77 injured by rubber-coated steel bullets.
6:30 P.M. Palestinian confirmed dead by Palestinian medics in Bethlehem. Moataz Zawahra, 27, from Al-Dehesha refugee camp was killed by the Israeli army during clashes near the seperation wall in Bethlehem.
4:50 P.M. Clashes taking place near the Israeli settlement of Beit El.
4:42 P.M. Clashes taking place at Fawwar Refugee Camp in the Hebron Governate.
4:30 P.M. Reports emerging of young man shot in 'Atara near Ramllah.
4:30 P.M. Clashes are taking place by Al-Quds University in the town of Abu Dis, occupied East Jerusalem. IDF forces enter campus, reportedly arresting four men and injuring dozens with tear gas. University interior damaged.
4:25 P.M. Two Palestinians reportedly shot by live fire during clashes at Beit Furik.
2:40 P.M. Israel closes the Erez border crossing into Gaza as at least 200 Gazans protest at the border. At least seven Palestinians have been injured by tear gas and rubber bullets fired by the IDF along the border.
2:40 P.M. Clashes between Palestinian youths and Israeli forces have reportedly broken out near Huwara, in the Nablus Governate of the West Bank.
1:20 P.M. Israeli Prime Minister Benjamin Netanyahu will hold an emergency meeting of the security cabinet at 3.p.m. today. Israeli Education Minister Naftali Bennett is set to demand East Jerusalem and West Bank are put on lockdown. The Israeli Public Security Minister is considering a lockdown of East Jerusalem, and The Agriculture Minister has called for a lockdown of East Jerusalem and the West Bank. 12:54 P.M. Israeli police confirm 3 Israelis have died from today's shooting and stabbing attacks, with at least two Palestinian suspects shot dead. 12:50 P.M. Updated report on stabbing attack in Kiryat Ata states Jewish Israeli man attacked another Jewish Israeli after mistaking him for a Palestinian. 12:30 P.M. Clashes begin between Palestinians and Israeli forces at Qalandia checkpoint, tear gas fired by Israeli forces. 12:30 P.M. Stabbing attack reported in Kiryat Ata, near Haifa, northern Israel. 11:50 A.M. Palestinian wounded in attack by Jewish Israeli in Netanya. 11:50 A.M. One reported dead and dozens injured during clashes with IDF in Beit Hanoun, North Gaza. 11:45 A.M. Mayor of Jerusalem requests full closure of Palestinian neighbourhoods in Jerusalem. 11:30 A.M. Attack reported in Tel Aviv, man stabbed near Central Bus Station. 10:56 A.M. Shooting incident reported near Damascus Gate in Jerusalem. 10:42 A.M. Second stabbing attack in Ra'anana. Attacker arrested by police. 10:20 A.M. Palestinian reportedly drives car into a bus stop, exits vehicle and stabs passengers. Alaa Abu Jamal was later shot by Israeli police and taken into custody. 10:10 A.M. Two Palestinians reported to have entered bus and attacked passengers in Jabal al-Mukabbir in Occupied East Jerusalem. One is reported to have had a gun, the other a knife. One Palestinian reportedly shot dead by Israel police, the other was shot and wounded. One Israeli reportedly killed and 15 injured in the attack. 9:00 A.M. Stabbing attack in city of Ra'anana in central Israel. Palestinian, 22, sustains serious injuries after allegedly attempting to stab Israeli civlian at a bus station. Palestinian reportedly from East Jerusalem.
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WASHINGTON — Breaking with party orthodoxy, 40 House Republicans urged Congress' supercommittee on today to consider all options for raising revenue as they hunt for ways to trim the gargantuan $14.8 trillion national debt.
Though in a letter to the special debt-reduction panel the GOP lawmakers studiously avoided specific proposals that the signees admitted could shatter the group's unanimity, it seemed to at least crack the door open to the potential consideration of tax increases.
That seemed to separate the 40 Republicans from many of their GOP colleagues, who have said they would only consider new revenue generated by a stronger economy.
The GOP lawmakers joined with 60 House Democrats in the letter, which also called on the supercommittee to keep the door open for savings culled from benefit programs such as Medicare, a path opposed by many Democrats. In addition, the letter said the special committee should aim for $4 trillion in 10-year savings — more than triple the panel's mandated minimum target of $1.2 trillion.
At a news conference and in separate interviews today, Republican participants shied away from expressing an unconditional willingness to accept tax increases as part of a final deal.
Even so, the letter's bipartisan, conciliatory tone contrasted with the political atmosphere in Washington that has buffeted the supercommittee, which has made little evident headway just three weeks from the deadline for completing its work.
"To succeed, all options for mandatory and discretionary spending and revenues must be on the table," the letter said. "In addition, we know from other bipartisan frameworks that a target of some $4 trillion in deficit reduction is necessary to stabilize our debt as a share of the economy and assure America's fiscal well-being."
The signers comprised about 1 in 6 House Republicans and nearly a third of its Democrats — hardly the kind of numbers that typically force difficult decisions in Washington. Even so, participants said they believed many other lawmakers also supported a large package with savings from both spending cuts and new revenues, and expressed hope that a letter signed by 100 of the House's 435 members would have clout.
"When this big deal comes out, any member can find 10, 20, 30 reasons to say 'No,'" said Rep. Steven LaTourette, R-Ohio, one of the signers. "It's now a time for the ostriches to pull their heads out of the sand, the holier than thou crowd to get off their horses, the sacred cows need to be made into hamburger."
So far, the 12-member supercommittee — six Republicans and six Democrats — has faced a dilemma in which Democrats demand higher taxes as their price for accepting significant savings from benefit programs such as Medicare, while Republicans oppose revenue increases and insist on trimming benefit programs.
Bipartisan budget experts have urged the committee to produce at least $4 trillion in savings. They say doing less would not significantly alter the potential long-term financial nightmare the government faces, in which red ink continues growing faster than the U.S. economy.
"Our country needs our honest, bipartisan judgment and our political courage. Your committee has been given a unique opportunity and authority to act. We are prepared to support you in this effort," the letter states.
The list of signers includes many moderates from both parties. But it also in includes conservatives such as presidential candidate Ron Paul, R-Texas, No. 2 House Democratic leader Steny Hoyer of Maryland and liberals such as Rep. Emanuel Cleaver, D-Mo., who chairs the Congressional Black Caucus. It was organized by Reps. Heath Shuler, D-N.C., and Mike Simpson, R-Idaho.
"We all know you can't get to that kind of number by just looking at one side of the equation or the other," Simpson said of a significant debt-cutting deal.
"I'll give up my election, I'll give up my seat" in exchange for an agreement that helps the country's fiscal future, Shuler said.
In an interview, conservative Rep. Cynthia Lummis, R-Wyo., a signer who has had tea party support, said that while she would prefer to reduce the debt without raising taxes, "This is not an ideal world." She said the national debt is a problem both parties have created and must solve, and said she is not "an absolute 'hell no' person when it comes to considering all options."
Like all but three of the 40 GOP signatories, Lummis has also signed the pledge by anti-tax activist Grover Norquist to oppose tax increases. Lummis said she did so when she was first elected in 2008, but did not sign it last year.
"Grover Norquist is not in my district," she said. "I represent the state of Wyoming and its people."
Norquist did not immediately respond to a request for comment.
Democratic participants said it made sense for them to sign a letter opening the door to paring programs like Medicare, which are often called entitlements.
"Those of us who are the strongest supporters of entitlement programs have to be at the table to guarantee sustainability," Rep. Peter Welch, D-Vt., said in an interview. "If we stand on the sidelines, those programs will be in enormous jeopardy."
The committee faces a Nov. 23 deadline for proposing at least $1.2 trillion in savings over 10 years. If Congress doesn't approve such a plan by Dec. 23, $1.2 trillion in automatic cuts would start taking effect in 2013.

subset: commoncrawl


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Educators Celebrate Tim Kaine Victory in Virginia
WASHINGTON - November 06, 2012 -
Following is a statement by National Education Association (NEA) President Dennis Van Roekel on Democrat Tim Kaine's U.S. Senate election win in Virginia.
The election of Democrat Tim Kaine to the U.S. Senate is a victory for students and for public education. At a time of increasing class sizes, inadequate school resources, and attacks on public schools, voters made clear that they want members of Congress who will make positive changes to benefit all students. As governor, Kaine expanded pre-kindergarten, championed higher education and job training. He favors a balanced approach to deficit cutting and says he'd allow Bush-era tax cuts to expire for incomes more than $500,000 a year.
Why Are Educators Involved in Elections?
NEA members' top priority is ensuring that every child has access to a quality public school. That responsibility extends beyond the classroom, and means speaking up about decisions that take place outside of school yet affect their ability to educate their students. Local, state, and national politics have a direct impact on the quality of our public schools; speaking up for students requires speaking up in the political process.
Facts on NEA in Virginia
- There are more than 60,000 NEA members in Virginia.
- More than 8,300 members took action to support Tim Kaine and President Obama in Virginia.
- NEA members volunteered door-to-door or through phone banks in 87 of Virginia's 95 counties.
- NEA funded more than $700,000 in independent television advertising on education and healthcare issues to support Tim Kaine's candidacy.
Facts on NEA's Election Activity Nationally
- One out of every 100 Americans is an NEA member.
- In 2008, 1 in every 50 votes cast came from an NEA member. One in every 34 votes cast came from an NEA household.
- NEA members live in every state, in every Congressional district, and in every precinct.
- Nearly 500,000 NEA members signed up in some way to be involved in the Obama For America campaign, including direct action such as phone banking, canvassing and conducting voter registration.
- NEA was the first labor union to move to endorse President Obama for a second term. NEA did so in 2011 to gear up and start educating and organizing its members.
- Educators are highly reliable voters. On average, NEA members turn out 15 percent higher than the general public in Presidential elections.
- When it comes to political action, NEA members are involved. Almost half a million educators, NEA members, have been involved in some way in the presidential election.
- The vast majority of teachers are women. In fact, 74 percent of NEA members are women—a critical constituency in Decision 2012.
For more information, visit nea.org www.educationvotes.nea.org
Follow us on twitter at www.twitter.com/NEAMedia
CONTACT: Staci Maiers, 202-822-7823, firstname.lastname@example.com


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Audis involved in racing and competition.
Just an FYI to our most ardent readers and Audi fans, Audi will he holding an exclusive invitation only event this weekend at the Audi Forum New York at Park and 47th in Manhattan. We've got a number of invitations blocked for Fourtitude with the intention to share with our readers.
What's the event? We have it on good word that this will mark a premier of the new 'Truth
Audi Sport just finished a test at Monza and we're finding photos and video popping up online depicting the event. First up (as seen above) are photos from the Balang Project blog.
The blog has a whole collection of shots in addition to the one above and in them you can clearly see some changes in the car's design. First and foremost is the side window design and maybe even driver position
In a surprise move, Toyota has withdrawn from the WEC round at Spa-Francorchamps scheduled for May 5. Sources at Toyota revealed that one of the Toyota prototypes with Nicolas Lapierre at the wheel experienced an accident that required the team writing off that particular tub. As a result, the team won't be ready to go by Spa.
For Audi this means
How's that for menacing? Allan McNish at the wheel of @AudiR18_2. We believe the car looks meanest when viewed from the height of a Sebring gator, traveling at a rapid pace and with heat swirls flying off its jet wash. Had competitors seen that in their rearviews they likely got the heck out of the way, solidifying McNish's, Kristensen's and Capello's
Somewhere on the way to the track, past the guy with the pot leaf camo Ramcharger and the fried bubble gum vendor (no really) you might just catch a heat of some vintage racing. This is Sebring after all, where world class (Audi R8 LMP1 x 3) meets low class (Ford Pinto... no offense to the owner, it's kind of cool). We've got shots of the Audis
Audi Sport this morning has begun practice for this year's 12 Hours of Sebring with the 2012 spec R18 TDI out on track. As we're back at the office prepping for our Wednesday departure to Florida, the Audi Sport crew is busy logging miles in preparation for this weekend's big race. As a result, first photos of the new livery on the R18 TDI
In case you haven't satiated your hunger for more information about the R18 e-tron quattro, we've just uploaded a few more assets including more photos from the live event and two videos provided by Audi on our YouTube channel Fourtitube. The videos share similar content, with the first an edited and narrated shorter version. The
Titanium Exhaust Manufacturer Akrapovic Has Made Exhausts for Audi Le Mans Racers Since 2009.
When Audi pulled the covers off of its new R18 e-tron quattro Le Mans racecar last night, we noticed a new sponsorship decal on the car... that of Akrapovic, the manufacturer of lightweight titanium exhausts for exotics, motorcycles,
Heads up for Twitter users. Audi Sport works driver Benoit Treluyer is now up and tweeting. Early this morning his teammate Andre Lotterer posted an announcement of Ben's new twitter activity and he's quickly been amassing followers ever since. Follow them both below via the links.
Follow @BenoitTreluyer on
Depending on where you live, this winter may be either the coldest in memory (Tunisia) or a bit of a letdown (New York). Whatever your impression of the winter where you are, be glad there's been few degrees and plenty of snow in Sweden. It is just these conditions that allowed for this recent photo shoot from Audi whereby rally driver Stig Blomqvist took the wheel


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Social Security provides critical benefits for millions of retirees, but what many workers don't realize is that the age you claim Social Security can impact the amount you receive each month in benefits. Though you're allowed to start collecting benefits as early as age 62, if you want to receive your full benefit, you'll need to wait until your full retirement age to make that claim.
Your full retirement age is determined by the Social Security Administration based on when you were born. If your year of birth is 1943-1954, your full retirement age is 66. If you were born in 1960 or later, your full retirement age is 67. And if you were born between 1955 and 1959, your full retirement age falls somewhere in between. As long as you wait until your full retirement age to first take Social Security, you'll get the full benefit payments you're entitled to collect.
You have more control over your benefits than you might think
Your Social Security benefit payments are based on your top 35 years of earnings. Once those earnings are averaged to establish a base payment amount, you have the power to raise or lower that benefit depending on the age at which you first claim Social Security.
The earliest age you're allowed to collect Social Security is 62, but claiming early comes at a cost. If you take benefits before reaching your full retirement age, you'll lose 6.67% of your full benefit amount for up to three years and then 5% a year thereafter. So if your full retirement age is 66 and you claim benefits at 62, you'll reduce your payments by 25%.
On the other hand, if you delay Social Security past your full retirement age, you'll raise your benefits by 8% each year up until age 70, at which point the incentive to hold off runs out. So if your full retirement age is 66 and you wait until 70 to take Social Security, you'll increase your payments by 32%.
Keep in mind that whatever benefit amount you first lock in will be the payment amount you receive for life. If you're eligible for a full benefit of $1,500 a month at age 66 but claim Social Security at 62 to get your hands on that money sooner, you'll reduce your benefit to $1,125, and that's all you'll collect each month from that point on. Your benefit won't go back up once you reach your full retirement age.
Know your full retirement age
Because waiting until your full retirement age can help you maximize your Social Security payments, it's important to be aware of when you should be claiming benefits. Though the full retirement age for Social Security used to be 65, it has since increased due to changes in life expectancies. The following table shows what your full retirement age will be based on the year you were born:
Year of Birth
Full Retirement Age
66 and 2 months
66 and 4 months
66 and 6 months
66 and 8 months
66 and 10 months
Since Social Security first began paying benefits in 1940, the average life expectancy for men reaching age 65 has increased almost seven years to 84.3. For women, it's increased almost seven years to 86.6. If you were born in 1960 or later, you should know that your full retirement age might change down the line if life expectancies continue to increase across the board. Similarly, the rules around claiming benefits early or late might also evolve over time, so it pays to keep tabs on Social Security changes that could eventually impact your payments.
This article is part of The Motley Fool's Knowledge Center, which was created based on the collected wisdom of a fantastic community of investors. We'd love to hear your questions, thoughts, and opinions on the Knowledge Center in general or this page in particular. Your input will help us help the world invest, better! Email us at email@example.com. Thanks -- and Fool on!


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Ahead of festive mania…
Ahead of festive sales, August reported stupendous growth in volume with leaders Maruti Suzuki and Hero Honda registering their highest ever sales in the month. This confirms that the segment in on a high growth trajectory despite poor monsoons. Ashok Leyland was the only company that was unable to catch up in the race and has de-grown by 7.2 YoY while all else registered growth in the range of 10% to 42%. Due to poor monsoons, we were expecting a poor sales performance from Hero Honda, Mahindra and Mahindra (M&M) and Maruti, which garner higher sales from rural markets. However, their sales performance has actually surprised us. Along with new launches, the increase in financial lending and softening of interests led the rally.
For the first five months, the four wheeler major players (Maruti Suzuki, Tata Motors and M&M) reported 16.6% sales growth while exports were robust growing at 58.7%. The growth was mainly led by Maruti Suzuki. The two and three wheelers segment reported 12.7% growth while exports were down 23.5%.
We expect the automobile segment to grow at 16%. The two-wheeler segment would grow at ~17% while the passenger vehicles segment is likely to register 10-12% growth. We were expecting the commercial vehicle segment to remain subdued with 4-5% volume fall. However, 10% YoY growth and 4.9% MoM growth reported by CV leader Tata Motors is likely to reverse the trend for the segment and report flat to 2%-3% growth.
Two–three wheeler industry
With reviving volume sales, Bajaj Auto finally joined the race with 6% volume growth while Hero Honda continued riding high and registered 35.9% growth in total sales for August 2009. TVS Motors also ended with double digit 11% growth. Yamaha Motor's sales jumped 63% to 19,508 bikes in August 2009 from 11,974 bikes in August last year while the other Japanese two-wheeler maker Suzuki Motorcycle India's sales increased 18% to 13,030 units in August.
We expect the two-wheeler segment to grow at 17% in FY10. Hero Honda Motors, which is expected to grow at 24% per annum, was the major contributor to segment growth. We expect 7-8% growth from three-wheeler sales for the year.
To see full report: MOTO GAZE


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Three I know not what: The influence of Greek philosophy on the doctrine of Trinity
Die misterie van die Drie-eenheid: Die invloed van die Griekse filosofie op die leerstelling van die Drie-eenheid
Aleksandar S. SantracI, II
ISchool of Religion and Theology, University of the Southern Caribbean, Trinidad
IIFaculty of Theology, Northwest University, South Africa
This article examines the origins of the traditional or orthodox Trinitarian formula. The main objective is to clarify to what extent the traditional Christian doctrine of the Trinity (Nicene formula) has been influenced by Greek philosophy. Through contemporary theological dialogue on this issue, the research focuses on the comparison between the traditional formulation of the doctrine of Trinity, influenced by Greek philosophy and the biblical revelation of the godhead. The conclusion is that the trinitarian formula might not be a dogmatic teaching, but a mystery (a dehellenisation of the concept of Trinity) and that the Church fathers and the post-Nicene church used the Greek philosophical-theological expressions for Trinity, already present in Scriptures in its doxological and liturgical form, primarily for the purpose of contextualisation.
Hierdie artikel ondersoek die oorsprong van die tradisionele of ortodokse trinitariese leerstuk. Die hoofdoel is om uit te vind tot watter mate die tradisioneel Christelike leer oor die Drie-eenheid (Niceense formule) deur die Griekse filosofie bei'nvloed is. Deur die hedendaagse teologiese debat oor hierdie onderwerp na te gaan, fokus die navorsing op 'n vergelyking tussen die tradisionele formulering van die leer van die Drie-eenheid soos be'invloed deur die ortodokse Griekse filosofie en deur die bybelse openbaring van die godheid. Die slotsom waartoe gekom word, is dat die trinitariese formule moontlik nie 'n dogmatiese leerstuk was nie, maar 'n misterie ('n dehellenisering van die Drie-eenheidsbegrip). Die kerkvaders en die post-Niceense kerk het die Griekse filosofies-teologiese uitdrukkings vir die Drie-eenheid, wat alreeds in die Skrif in sy doksologiese en liturgiese vorm voorgekom het, moontlik slegs vir die doel van kontekstualisering gebruik.
Introduction]]> The doctrine of the Trinity is one of the most fundamental doctrines of Christian faith. A number of ancient and even contemporary theologians claim that the doctrine originated in Greek speculative philosophy and that it does not reflect a biblical view of God. In contrast, the majority of Catholic, Orthodox and Protestant or evangelical scholars deny these findings on the basis of clear biblical testimony about the Trinity although the term itself is not used in Scripture. It seems obvious that the orthodox or traditional church's trinitarian formula is grounded on at least some metaphysical ideas and models derived from Greek thinking. The main objective of this article is to explore the extent to which the traditional Christian doctrine of the Trinity (Nicene formula) is influenced by Greek philosophy. There are three main possibilities: (1) The traditional doctrine of the Trinity has its origin in Greek philosophical thinking; (2) the traditional doctrine of the Trinity is greatly influenced by the conceptual framework of Greek philosophy; or (3) the traditional doctrine of the Trinity is purely biblical teaching without any conspicuous or significant influence from Greek philosophical thinking.
The next section of this article will provide a brief overview of mature Greek philosophy (Plato, Aristotle, Neo-Platonism, Gnosticism, etc.) with an attempt to identify the potential influences that these philosophical systems may have had on the traditional formulation of the triune God. The subsequent section will compare the orthodox formulations of the Trinity and the trinitarian formulas found in the Bible. This will be done more as a theological dialogue than an exegetical task. Finally, the implications of this research that might contribute to the modern development of the understanding of the Trinity, will be drawn out. The possibility of developing a contextual theology of the Trinity will be addressed. Although the principles that will be examined have wider applications, the developing of an African trinitarian theology will also be briefly examined.
Greek philosophy and trinitarian dogma
Plato and the Trinity
It is widely recognised that Platonic philosophy had a significant influence on the development of the Christian doctrine of God. According to some church fathers, Plato's idea of a Good (the Idea of the Good) has been recognised as analogous with the notion of a Christian God.
Beyond this, the Demiurge or Architect or Creator of the universe,1 described in a well-known dialogue Timaeus, has been identified (in middle Platonism) as the Mind (Nous) or Logos of God. Late Platonic philosophy speaks vaguely about a third divine entity, a World Soul or Psyche (Marsh 1994:55). The relationship between the Form of the Good and the Demiurge is not fully explained in Plato's thought. Some scholars do not interpret the passages about the Demiurge in Timaeus literally. What is clear, however, is that the Demiurge is eventually equated with Logos (in Stoicism) and subordinated to the supreme God. This Logos eventually becomes equated with the Logos of the Prologue of St. John's Gospel (Dillon 1989:2-3). Arians might have used this principle in their attack on the traditional doctrine of Trinity.
Thomas E. Gaston from Oxford University claims in his article 'The influence of Platonism on the Early Apologists' (Gaston 2009) that Justin Martyr borrows Plato's concept of God and that he is not an isolated case. Gaston (2009) notes:
There are clear instances of Platonic influence upon the second century Christian writers. Justin's pupil Tatian uses the same analogies to describe the emanation of the Logos and ascribes the role of interaction with the world to the Holy Spirit, probably because he equates the Spirit with the World-Soul. Athenagoras uses the Platonic terms 'Nous' and 'Logos' to describe the Son, and identifies the Logos with the sum of Forms. Both Athenagoras and Clement of Alexandria quote Plato's Letter to demonstrate the necessity of three principles. From the end of the second century Platonism became engrained in Christian discourse about God. (p. 576, [author's own emphasis])
Therefore, the Christian Trinity or the inner dynamics of the relationship between the Father, Son and Holy Spirit have been formulated using Plato's distinction between the Good, Nous and Pneuma (World Soul).]]> The further development of the Platonic understanding of three principles was made by Middle Platonists (ca. 90 BC to the 3rd century AD). According to Gaston (2009):
The influence of Middle Platonism upon the development of Christianity, particularly on the development of the doctrine of God, is undeniable. Despite Paul's warnings about the 'wisdom of the world', Christians found natural allies in the monotheistic Platonists.
However, the influence of Platonism had greater impact than the early apologists could have realised. Not only did they introduce the triadic conception of the God-head but, eventually, the Neo-Platonists would be instrumental in establishing the coequality of the members of the Trinity. (p. 578, [author's own emphasis])
Neo-Platonism, consequently, has a crucial influence on the doctrine of Trinity formulated in the golden age of the church fathers. Before the analysis of this Hellenistic inspiration used by Christian apologists, let us briefly look at Aristotle's contribution to the development of the Christian doctrine of the Godhead.
Aristotle and the Trinity
Gregory of Nyssa (ca. 335-395), one of the Cappadocian fathers, was substantial influenced by Aristotle's Categories in his development of the doctrine of Trinity.2 Aristotle's concept of ousia (substance or essence) was fully adopted, though with reinterpretation. Gregory also accepted the distinction between primary and secondary substance from Aristotle's Metaphysics3 although he also transcends the distinction with his unique formulation of the Trinity (Allen 1985:96-97).
Basil the Great (329-379 AD), furthermore, borrowed Aristotle's distinction between universal and particular categories. Basil's terminology is totally compatible with Aristotle's. His theory of substance, used later to describe the Persons of the Trinity, is explained and elaborated by Aristotelian philosophical language (Jacobs 2008:337).
Finally, Aristotle's Unmovable Mover from Metaphysics has also been identified as the Christian God (the Father) in distinction from the Demiurge or Creator (Dillon 1989:5).
Therefore, long before Thomas Aquinas, Aristotle had exercised considerable influence upon the formulation of the Christian concept of the triune God.
Stoicism and the Trinity]]> Stoicism represents mature Hellenistic philosophy. The Stoic concept of Logos became the essential parallel for the Christian understanding of the Son of God.
Dynamically speaking, the Stoic Logos is 'the sum total of the spermatic reason-principles which permeate the physical world and give it form' (Dillon 1989:3). Philo of Alexandria used this concept and personified it. He described Logos as the 'Son' of God and Sophia (Wisdom). Philo personified the Stoic Logos.4 Though Philo called the Logos both 'the Son of God' and 'the second god', it is not quite clear whether he regarded the Logos as a person (Gaston 2009:575). Catholic scholars deny any similarity between Philo's Logos and St. John's Logos. The counter-argument is that John's Logos is conceptually borrowed from the OT (Pr 8), viewing Logos as the embodiment of God's Wisdom (Garrigou-Lagrange 1952:41).
Nevertheless, it cannot be denied that the Stoic Logos was eventually recognised as the Son of God in Christian faith. A duality of deities, of course, represented a serious problem for Christian apologists. Apologists, under the influence of Stoicism, resolved the problem by making a distinction between the immanent Word or Thought (logos endiathetos) and the expressed Word or Thought (logos prophorikos). The Logos or the Son always existed with God the Father as logos endiathetos. However, when the Father willed to create the world, he expressed his Word (logos endiathetos) which became logos prophorikos. The conclusion that follows is: 'Though two distinct successive stages of existence are here attributed to the Logos, it is the very same Logos who subsists in both' (Marsh 1994:60). This is the response that Christian apologists gave when they were confronted with the problem of dual divinities.
Neo-Platonism and Trinity
Fourth- and 5th-century theologians of the Christian Church (Augustine and Gregory of Nyssa as well as other Cappadocians) appropriated the ideas of Plotinus (ca. 204/5270) the father of Neo-Platonism, regarding three divine hypostaseis. Plotinus' hierarchy of divinity (the One, Mind and Soul) was rejected. However, the Christian doctrine of the Trinity still represents a modification of Plotinus' teachings.
For Plotinus, everything that exists is in some sense unified. The unity of the One, the source of this unity, can be described only by negation (apophatic theology or via negativa).5 Diogenes Allen (1985), in his Philosophy for Understanding Theology, clarifies the point that Christianity, however, does not believe in the unity of God as a unity of a building, organism or a species. The divine unity is a richer one. The unity of God does not prevent Christian theology of speaking about three persons in the Being of God though the nature of the divine unity in plurality is the mystery of his Being. Christianity does not believe in radiation or emanation by necessity (as Plotinus did), but in the eternal coexistence of three Persons of the Godhead (Allen 1985:82-86).
The three divine principles expounded by Neo-Platonism also influenced Augustine, representing a good approximation to the Augustinian trinity (Stead 1989:72). Nevertheless, Christopher Stead (1989:73), in his 'Augustine's philosophy of being,' argues that most of the ideas about the One, Mind and Soul were foreign to Augustine, who accepted the Nicene doctrine of a Trinity of equal Persons. For Augustine, God is not beyond being as the One was for Plotinus. It seems that this church father was under the influence of an older tradition of Platonic thought which understood God as Mind (1989:73).
Therefore, though the Nicene fathers were heavily influenced by Neo-Platonism with its distinction between three divine entities, the Christian understanding of Trinity is still substantially different from the teachings of Plotinus regarding the relationship within the Godhead.
In addition, Jean Luc Marion, the French phenomenologist and theologian in his God without being (1995), claims that even Thomas Aquinas was influenced by the Neo-Platonists. Marion tries to transcend the notion of God that is married to Greek ontology (Hankey 1999:389, 403-405). If Christian theology agrees to take the Greek notion of Being (in its general expression), it cannot come to the untainted biblical concept of Trinity. Scriptures apparently reveal a different understanding of God. In this sense, the modern phenomenological movement has become critical towards the traditional Neo-Platonic formulation of God. Of course, Marion's critique is really an extension of Heidegger's critique of onto-theology and implicates the entire philosophical tradition, not just Neo-Platonism.
Gnosticism and the Trinity]]> Finally, the Christian understanding of the Trinity was also coloured by its dialogue with the most prevalent heresy of the 2nd century Gnosticism. Thomas Marsh, in his volume The Triune God: A Biblical, Historical and Theological Study, recognises this influence (Marsh 1994):
Though its orthodox critics were concerned with many other aspects of Gnostic teaching, the Gnostic portrayal of a non-incarnate Christ who was a divine emanation or aeon inferior in being to the Supreme God was a particular challenge to Christian faith which these writers felt obliged to meet and expose. (p. 69)
This debate between the gnostic Christ and the biblical Christ was crucial in developing some account of subordinationism.
Speaking about the complex influence of Greek philosophy on the Christian notion of the Trinity, Christoph Schwobel (2009) correctly observes:
The ontological clarification was not only necessary to reject suspected heresies. It was also an inner necessity if one wanted to defend the claim of Christian faith to be the true philosophy. On the other hand, the ontological conceptuality provided by the various schools of philosophers could not without modification express the unity of God in different identities, which we have interpreted as a major characteristic of biblical discourse of God. (p. 39)
A summary is been provided of the influence of Greek philosophy on the church fathers in their development of the doctrine of Trinity. Though the metaphysical formulations of the fathers served a valuable apologetic purpose, the primitive Christian doctrine of the Trinity still might have drifted from the original apostolic expression of the doctrine. This necessitates a further clarification of the basic differences between the traditional church's trinitarian formula and the biblical doctrine of triune God.
The traditional trinitarian formula and the biblical Trinity
There was immediate confusion in traditional formulae of the Trinity regarding the understanding of the terms persona and hypostasis. The Greeks (the Greek fathers) rejected the Latin persona, because it led to some forms of Sabellianism (the term signifies the mask used in the theatre). However, Latin theologians rejected the term hypostasis, because it implies substance and led to Arianism. (Arius claimed that there are three substances in God of which two are subordinate [subordinationism]). The so-called solution came from St. Basil who made a distinction between ousia and hypostasis. Ousia refers to what is common to all three Persons of the Godhead whilst hypostasis signifies what individuates them (Garrigou-Lagrange 1952:157).
However, theses definitions of ousia and hypostasis remained questionable. Catherine Mowry LaCugna (1986), from the University of Notre Dame, observes:
]]> Theologians of East and West still attached significantly different meanings to key words such as hypostasis, prosopon, substantia, subsistentia, essentia, natura. And the one word which was supposed to settle the Christological controversies, homoousios (same substance), still had Sabellian overtones to the Greek ear, while homoiousios (similar substance) had Arian overtones to the Latin ear. (p. 176)
Moreover, Nathan Jacobs recognises this tension and objection against the Cappadocian formula. Responding to Leftow and Brummer, who share the intuition that any trinitarianism that affirms genuine individuation of the hypostases was no different from polytheism with like-minded gods, he argues that 'this objection displays a gross misunderstanding of Patristic metaphysics, and demonstrates how, when playing by the Cappadocians' rules, there are significant differences between polytheism and monotheism' (Jacobs 2008:332).
Regarding the problem of defining persona, Karl Rahner in his criticism of the concept, asked: '[7]s the concept person suitable to express faithfully that which is meant in connection with the doctrine of the Trinity' (Rahner, in Havrilak 1990:63). Acknowledging the problem is one of linguistic context. Rahner admitted that an understanding of 'person' with reference to the trinitarian God could not follow our interpretation of the term used elsewhere. By claiming that there are three 'persons' in God, 'we generalise and add up something that cannot be added up' and somehow lose track of the one uniting principle of God, the common essence. The Orthodox theologian Gregory Havrilak (1990) concludes:
So, the problem is complicated in the Trinitarian sense, in that we are compelled to think of 'persons' in the Godhead who are 'individuals' and 'distinct,' while simultaneously sharing a common life. Hence, the unavoidable dilemma: either we accept a Sabellian modalism where the persons are seen as mere emanations, or we adopt a form of tritheism as the alternative. (p. 63)
Rahner recognised that the Bible does not speak about personas. Thus, it might not represent the true difference between the Father, Son and Holy Spirit.6 Even Karl Barth argued that substantia is a better term than persona. Rahner was under the influence of Greek fathers and eastern conceptions of the Trinity that is first viewed as a mystery of salvation (Havrilak 1990:70). Rahner, though faithful to the Greek fathers, still confirmed the primacy of Scripture, even if he did it unconsciously. The biblical concept of the Trinity, with its emphasis on the unity and mystery of God, seems incompatible with the Hellenistic expressions of the doctrine.
Augustine once said:
When you ask 'Three what?' human speech labours under a great dearth of words. So we say three persons, not in order to say that precisely, but in order not to be reduced to silence. (De Trinitate, V. 9-10 quoted in Marsh 1994:133)
Upon analysis, the expression persona seems a desperate attempt to recognise the distinguished roles within the Trinity in the process of salvation rather than an expression of the metaphysical realities within divinity. Ontologically speaking, there is always the danger that even some contemporary 'social' theories of the Trinity may demonstrate 'a new version of polytheism' (Tuggy 2013:186).7
Nevertheless, the trinitarian nature of God is indispensable both as a doctrinal expression and in order to maintain an orthodox view of salvation. Wolfhart Pannenberg (2007), the celebrated theologian of revelation, in his article 'God of the philosophers', speaks about the necessity of affirming the trinitarian nature of divinity:
]]> This expression of Trinity transcends the Greek philosophical influences by refraining from offering definitions of Trinity. What is needed, Pannenberg argues, is dehellenisation of the Christian concept of trinity. Considerable obstacles, nevertheless, must be overcome (Pannenberg 2007):
Theology that is distinctively Christian will attribute creation to the Trinitarian God-Father, Son, and Holy Spirit. In Christian theology, there is no room for a pre-Trinitarian monotheism of the one God. In our time of intense interreligious discussion, Christians cannot compromise the truth that the Trinitarian conception of God is not simply a Christian addition to a monotheism that we otherwise share with others. The Christian insistence is that God as such is to be understood as a differentiated unity. An undifferentiated unity means unity opposed to the many. Unity that is opposed to the many presupposes and therefore is conditioned by that opposition. Precisely because that is a conditioned unity, it cannot be the absolute unity that is before and above the many. Only the triune God, as differentiated unity, is absolutely and unconditionally the one God. It follows that true monotheism is trinitarian. (Pannenberg 2007:33)
Viewed in perspective, however, the program of dehellenizing Christian thought was not a lasting movement in modern Protestant theology. Aristotle may not have fared well, but the Platonic-Augustinian tradition remains strong. (p. 32)
Adolf von Harnack (1851-1930), a prominent church historian and German theologian, once said:
Rejecting the Old Testament in the second century was a mistake that the main body of the church properly rejected; keeping it in the sixteenth century was a destiny from which the Reformation was not yet able to extricate itself; but to continue keeping the Old Testament within Protestantism as a canonical authority after the nineteenth century is a consequence of a paralysis of religion and the church. (Harnack, in Schwobel 2009:23)
Dehellenisation of the doctrine of Trinity might be an ongoing project. The narrative aspect of Trinity as the God of love and its economic and salvific nature must receive more emphasis.8 This seems closer to the biblical worldview. Stanley J. Grenz, one of the most notable evangelical theologians, affirmed the importance of ontological or metaphysical differentiations within divine unity (Grenz 1994:67). Nevertheless, he also speaks about the economic nature of Trinity, namely that all three Persons are involved in every area of God's work and 'each is dependent on the work of others for the fulfilment of one divine program' (Grenz 1994:68). Apparently, the economic nature of Trinity points to the salvific nature and program of God and ultimately to a fuller understanding of deity, only through love as the relational essence of God (Grenz 1994:72). In this sense, Grenz joins the rank of theologians who transcend the traditional ontological view of Trinity and open some new vistas for the dehellenisation of the understanding of a triune God. An important aspect of this project is the acceptance of trinitarian dogma as mystery.
Stephen T. Davis in his Logic and Nature of God, claims that Trinity is not a doctrine, but a mystery (Davis 1983:135, 141). Though every doctrine contains an element of mystery, the traditional doctrine of Trinity might cease to be a Christian doctrine if it is formulated only in its cognitive-rational understanding of the theological task. The Catholic theologian, Richard P. McBrien in his magnum opus Catholicism (1994), defends this position:
The Trinity is an absolute mystery in the sense that we do not understand it even after it has been revealed. It is a mystery in that it is 'hidden in God [and] cannot be known unless revealed by God.' It is an absolute mystery in that it remains such forever. (p. 316)
This principle has been confirmed by Millard Erickson, the notable evangelical theologian. 'The Trinity is incomprehensible. We cannot fully understand the mystery of Trinity,' claims Erickson (1996:338). Therefore, the dogma of the Trinity defies any rational and cognitive grasp of the ultimate nature of divine. Does this mean that there is no need for philosophy or theological reflection? LaCugna (1986) answers as follows:
Theologians need philosophers in the task of self-critical assessment of the doctrine: Philosophers can challenge theologians to be more exact in our formulations, and more consistent in our systematization of history, exegesis, doctrine and theology. The cumulative effect of a joint dialogue might even be the restoration of a doctrine that for too long has only been collecting dust on the shelves of church history. (p. 179)
It must be added that the restoration must seriously consider 'biblical philosophy' and the exegetical task. What is needed is a biblical-philosophical re-formulation of the traditional formula of the Trinity. The task is worded as follows by Schwobel (2009):
]]> Viewed from this perspective, the formulation of Trinitarian doctrine is dependent on the language of God, expressing that differentiated unity in the Old as well as in the New Testament. Its technical expressions hypostasis, ousia, homousios, koinonia, idion, etc. appear as abbreviations of what could already be found in the Old and New Testaments in narrative and doxological forms. In order to say exactly what they mean, one has to go back to the biblical texts and their grammar, their way of relating different identities within the unity of agency and being of the one Lord. This would mean that the technical expressions of the doctrine of the Trinity constantly need to be filled with the content of the biblical witnesses because this is their subject-matter. (p. 37, [author's own emphasis])
Therefore, the 'doing theology in a Trinitarian fashion' always starts, not first and foremost with Athens, but with Jerusalem9 though the final formulation of the doctrine should be done in the context of dialogue between Athens and Jerusalem. The Bible takes precedence over Greek philosophy, though methodologically speaking, the language of the communication may play a role in the conversation with contemporary philosophy in the rational expressions of faith.
John Behr, the Orthodox theologian, in his article 'The Trinity: Scripture and the Greek Fathers', concludes:
Such, then, is how the Greek Fathers, following Scripture, maintained that there is but one God, whose Son and Spirit are equally God, in a unity of essence and of existence, without compromising the uniqueness of the one true God. (Behr 1999:23, [author's own emphasis])
Conclusion: Implications of trinitarian dogma for contemporary theology and African theology
In summarising this research on the influence of Greek philosophy on the Christian doctrine of the Trinity, there might be an alternative to Behr's conclusion. The Greek fathers, indeed following the biblical mystery of the unity of the triune God, still formulated their doctrine of the Trinity using the conceptual framework of Greek philosophy. Though the doctrine did not originate in Athens, and the Church fathers apparently justified their formulas with the perspicuous biblical teaching of the triune God, the Greek fathers still based their dogmatic method and content on a Greek philosophical theoretical framework. This calls for an alternative reformulation of the doctrine based on sound biblical investigation and fresh contemporary expression.
An attempt will be make to draw some implications of this research for the development of a contemporary and contextual theology of the Trinity.
Firstly, according to postmodern evaluation, 'faith has no need of thinking of Being' (Derrida 1987). Views of God derived from revelation should remain distinguished from the philosophical concepts of God. This does not mean that Christian philosophy or philosophy of religion is superfluous. It is a call for a reinvention of the philosophical language about the Trinity based primarily on biblical imagery and concepts. In the 'postmodern' (hopefully wholly biblical, but still relevant) expression of the triune God, without the philosophical notion of Being, the attention should focus more on the hermeneutical key of the redemption found in the Bible. This provides the bedrock imagery of the economic (salvific) revelation of the Trinity. In the Bible, the triune God has been revealed as the triune God of redemption rather than in primarily metaphysical and ontological aspects.
Secondly, the inherited theological trinitarian language or the language about God in general (under Greek influence) should be complemented by both Old and New Testament narrative and doxological language. Obtaining a clearer idea about the narratives and praises of God from Scripture might aid in coming to a broader and deeper understanding of the Trinity. After all, the revelation of God is not only propositional, but also based on the encounter with the divine person. The liturgical theology might help us better to comprehend the dynamical nature of God.]]> Thirdly, by transcending postmodern expressions of faith today which is highly critical of the rational articulated structures of faith, we can appreciate the post-postmodern emphasis on the adoration of mystery (cf. Santrac 2008). Within the biblical framework, this would provide the opportunity for a new orthodox expression of faith in the Trinity. At the same time, it may help us to experience God as mystery and learn to live with the triune God we do not fully understand.
Finally, there is at least one important implication of the dehellenised understanding of God as mystery for the relevant context of an African theology of the triune God. James Kombo, in his article 'The Trinity in Africa' (2009), recognises that the mysterious nature or essence of the pre-Christian experience of one God, the Father NTU, provides the substratum for the emergence of an alternative African Christian notion of the Trinity. He sees the need for the reexamination of traditional expressions of the doctrine.10 In its cultural context, the adoration of God becomes much more plausible than full comprehension of the dynamic nature of the trinity. John Behr, by quoting Melanchton, becomes aware of this important point (Behr 1999):
Defining the doctrine of the Trinity as a mystery which cannot be fathomed by unaided human reason invites a position such as Melanchthon's: 'We adore the mysteries of the Godhead. That is better than to investigate them'. (p. 22)
The Christian heritage confirms this theological and spiritual reality. Being less flamboyant, dogmatic, philosophical, theological and traditional, we should again go back to the Scriptures where we will certainly rediscover the doctrine and/or the mystery of the Holy Trinity based on the well-known proposition of St. Anselm, who in his Augustinian spirit proclaims 'Three I know not what' (tresnescio quid) (St. Anselm, in Marsh 1994:133).
Competing interests
The author declares that he has no financial or personal relationship(s) which may have inappropriately influenced him in writing this article.
Allen, D., 1985, Philosophy for understanding theology, John Knox Press, Atlanta. [ Links ]
Behr, J., 1999, 'The Trinity: Scripture and the Greek Fathers', Living Pulpit 8(2), 22-23. [ Links ]
Davis, S.T., 1983, Logic and nature of God, Eerdmans, Grand Rapids, MI. [ Links ]
Derrida, J., 1987, Psyche: Inventions de I'Autre, Galilee, Paris. PMid:9898766 [ Links ]
Dillon, J., 1989, 'Logos and trinity: Patterns of Platonist influence on early Christianity', in G. Vesey (ed.), The philosophy in Christianity, pp. 1-14, Cambridge University Press, Cambridge. PMid:2913604 [ Links ]
Erickson, M.J., 1996, Christian theology, Baker Book House, Grand Rapids, MI. [ Links ]]]>
Garrigou-Lagrange, R., 1952, The trinity and God the creator: A commentary on St. Thomas' Theological Summa, B. Herder Book Co., London. [ Links ]
Gaston, T.E., 2009, 'The influence of Platonism on the early Apologists', The Heythrop Journal July, 573-580. http://dx.doi.org/10.1111/j.1468-2265.2008.00448.x [ Links ]
Grenz, S.J., 1994, Theology for the community of God, Broadman & Holman Publishers, Nashville, TN. [ Links ]
Hankey, W.J., 1999,'Theoria versus poesis: Neoplatonism and Trinitarian difference in Aquinas, John Milbank, Jean-Luc Marion and John Zizioulas', Modern Theology 15(4), 387-415. http://dx.doi.org/10.1111/1468-0025.00105 [ Links ]
Havrilak, G., 1990, 'Karl Rahner and the Greek trinity', St. Vladimir's Theological Quarterly 1, 61-77. [ Links ]
Jacobs, N., 2008, 'On "not three Gods"-again: Can a primary-secondary substance reading of ousia and hypostasis avoid tritheism?', Modern Theology July, 331-358. http://dx.doi.org/10.1111/j.1468-0025.2008.00462.x [ Links ]
Kombo, J., 2009, 'The trinity in Africa,' Journal of Reformed Theology 3(2), 125-143. http://dx.doi.org/10.1163/156973109X448698 [ Links ]
Lacugna, C.M., 1986, 'Philosophers and theologians on the trinity', Modern Theology April, 169-181. http://dx.doi.org/10.1111/ij.1468-0025.1986.tb00112.x [ Links ]
Marion, J.L., 1995, God without being, University of Chicago Press, Chicago. [ Links ]
Marsh, T., 1994, The triune God: A biblical, historical, and theological study, Twenty-Third Publications, Mystic, CT. [ Links ]
McBrien, R.P., 1994, Catholicism, HarperCollins Publishers, New York. [ Links ]
Pannenberg, W., 2007, 'God of the philosophers', First Things June-July, 31-34. [ Links ]
Partenie, C., 2011, 'Plato's myths' in E.N. Zalta (ed.), The Stanford Encyclopedia of Philosophy, Stanford University Press, Redwood City, CA, viewed 02 October 2013, from http://plato.stanford.edu/entries/plato-myths/ [ Links ]
Santrac, A.S., 2008, 'Beyond postmodernism: Are we aware of the new world view', viewed 23 April 2012, from http://www.aleksandarsantrac.info/docs/Unpublished/Beyond%20Postmodernism.pdf [ Links ]
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Stead, C., 1989, 'Augustine's philosophy of being', in G. Vesey (ed.), The philosophy in Christianity, pp. 71-84, Cambridge University Press, Cambridge. [ Links ]
Tuggy, D., 2013, 'Hasker's quests for a viable social theory,' Faith and Philosophy 30(2), 171-187. http://dx.doi.org/10.5840/faithphil201330213 [ Links ]
Aleksandar S. Santrac
PO Box 175, Port of Spain, Trinidad ]]> email@example.com
Received: 11 Apr. 2013
Accepted: 12 Sept. 2013
Published: 25 Oct. 2013
1.'The 'Demiurge's reasoning, however, is practical, not theoretical. The Demiurge, Burnyeat claims, works with given materials and when he creates the cosmos, he does not have a free choice, but has to adjust his plans to them. Although we know that the Demiurge is supremely benevolent towards his creation, none of us could be certain of his practical reasons for framing the cosmos the way he did. That is why anyone aiming at disclosing them cannot but come up with "probable" answers. Plato's cosmology is then eikos in the two senses of the word, for it is both "reasonable" and "probable". But why does Plato call it a muthos? Because, Burnyeat argues, the Timaeus cosmology is also a theogony (for the created cosmos is for Plato a god), and this shows Plato's intention to overcome the traditional opposition between muthos and logos' (Partenie 2011:2).
2.The Categories (Lat.Categoriae, Greek KazqyopLai Kategoriai) is a text from Aristotle's Organon that enumerates all the possible kind of things that can be the subject or the predicate of a proposition.
3.Metaphysics speaks about being, causation, substance, form, matter and what is important here about the nature of God as a prime Mover.
4.'Philo identifies YHWH as the Platonic One and thus has "'an emphatic doctrine of divine transcendence"'. God is "'qualityless", "unnameable" and "unutterable"', and thus altogether incomprehensible to the human mind. The perfect transcendence of YHWH entails that he cannot relate directly to the world. Following other Middle Platonic systems, Philo proposes a hierarchy of intermediaries. Philo cannot deny that YHWH is Creator, since the Old Testament (OT) describes him as such, therefore he posits two creations. First, YHWH creates the intelligible (immaterial) world (the Realm of the Forms), which Philo also identifies as the Logos. Then, through the mediation of the Logos, the sensible (material) world is created in the image of the intelligible world' (Gaston 2009:574). ]]> 5.According to apophatic theology or via negative, the Divine Good (God) can be described only by negation, speaking only in terms of what may not be said about the perfect goodness of God.
6.'This unicity of essence implies and includes the unicity of one single consciousness and one single person, although of course the unicity of one self-presence in consciousness and freedom in the divine Trinity remains determined by that mysterious three-ness which we profess about God when we speak haltingly of the Trinity of persons in God' (Rahner, in Havrilak 1990:65).
7.'A loving community of divine friends' has been a popular image of Trinity. Nevertheless, the theory ends up in believing in a group of gods 'which is itself somewhat self-like' (Tuggy 2013:186).
8.'The history of love has both eternal and temporal dimensions. In the ordoessendi, God's inner history as God (God's self-love in the self-relatedness of "Father, Son, Spirit") is taken to be the same as God's external history as God (God loving what is other than God, in creation, incarnation, sending of the Spirit). In the form of Rahner's axiom, "The 'economic' trinity is the 'immanent' trinity and vice versa". In the ordocognoscendi, Christian religion arises out of the experience of this portion of God's history. As Christian theology reflects on that experience, it is not concerned with predicating attributes (wisdom, or even love) indifferently of "deity in general". Rather, Christian theology asks who this God is, who acts in this history, with these people. A narrative account is therefore unavoidable. And so, in the ordointerpretandathe trinitarian answer to the "who" of God is: God is love itself' (LaCugna 1986:173).
9.'So what about The Trinity between Athens and Jerusalem? Doing theology in a trinitarian fashion will always have to start from Jerusalem, from the biblical witnesses which provoked the formulation of the doctrine of the Trinity. The doctrine of the Trinity was not invented at Athens. The only doctrine of the Trinity that was ever invented at Athens, at least metaphorically, if not geographically, the triadic philosophy of Porphyry, was decidedly anti-Christian. However, starting from Jerusalem, from the biblical witnesses, trinitarian theology will have to travel to Athens because the truth claim involved in the trinitarian claim that God's history with Israel finds its eschatological form in Christ through the Spirit necessitates engagement with competing philosophical claims to universality. However, having arrived at Athens trinitarian theology will have to touch base with Jerusalem again in order to link the conceptsof philosophical reasoning to the contents of biblical witness. There is no middle road, no via media, between Athens and Jerusalem. Rather, trinitarian theology will have to act as a constant go-between between Jerusalem and Athens' (Schwobel 2009:41).
10.'The African pre-Christian experience of God has turned out to be the gate through which Yahweh has penetrated Africa. This does not only mean that for the African Christians the Trinity must emerge from Nyambe, Nyame, Nyasaye, and so on -as various African peoples call God - but also that the Son and the Holy Spirit are now constitutive in the identity of those names. In this case, confession of one God (monotheism) is not in the 'common substance-essence' terms of the Greco-Roman heritage, nor in the 'monotheism as one-ness, non-divisible essence' in Islam and Neo-Platonism, nor as oneness in the sense of 'absolute subject' in the philosophy of Idealism. Here, oneness of God is confessed in the context of the fatherhood as contemplated from the point of view of the Father whose NTU is split between the Son and the Holy Spirit. The Father in this case is the 'Great Muntu' (God) who uniquely shares the Divine NTU with the Son and the Holy Spirit. In this mix of things, four things are noteworthy: (1) there emerges yet another way of thinking about God, (2) the Christian faith receives alternative resources for renewal of the church, (3) assumptions of conventional theological thinking are once again re-examined, and (4) Christians have an opportunity to use their own cultural identity for God's glory' (Kombo 2009, abstract).


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NCLB establishes strict assessment guidelines for states to better ensure that teachers, parents, schools, districts and states are held accountable for the achievement of all students. At every level of education administration, a wealth of data regarding student performance is now available. States and districts should implement data collection strategies to inform decision-making and coordinate longitudinal data for individual students.
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High School Teaching and Leadership
The key to quality high school education and reform is quality teaching and leadership. Recognizing this, NCLB has set ambitious standards for teacher quality, and the Department of Education has offered renewed support to help schools and teachers reach the new standards. The role of leaders in high schools, whether they are among the teachers, principals or other administrators, is increasingly important as schools and districts focus on reform.
- Learn more about high school teaching and leadership.
Access streaming video resources from the US Department of Education for high schools.
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Please email email@example.com with your questions or comments regarding the Department's High School Initiative


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Hello again. I can only stay for a minute. I'm sorry but I am oh so tired. My husband, myself and many wonderful helping hands have been busy moving our entire life out of our home. Hopefully by the end of this week or the beginning of next all the i's will be dotted and the t's crossed and we can officially say, "We sold our house!" without adding the hopefully at the end of that excited phrase.
Moving is a tiring process but it is also exciting. We, however, are postponing the exciting new home part and putting all our belongings in storage until we meet our future home – which is somewhere in Seattle waiting for us to find it.
With all this excitement and extreme exhaustion happening around here cooking happens quickly but the results are still delicious and often highlight some of the many gifts from the dirt that are emerging along with the rising temperatures. (oh and there has been the occassional slice of delivered pizza as well).
Fresh pea soup has hit our dinner table on several occasions recently. Unlike its cousin, split pea soup – which I also love, fresh pea soup is vibrant, light and perfect for this time of year.
For this recipe I utilize a couple of different food scraps which sort of makes me feel like I am cleaning the fridge while cooking. For the stock I use frozen asparagus – well, just the woody parts from the ends. I cut them off, enjoy the tender asparagus, then throw the ends in a zip-loc and place in the freezer for occasions such as making pea soup. I also save the flavorful rind from parmesan. When added to soups or risotto it gives the finished dish a salty complexity and depth.
This is a great base recipe. Try adding fresh mint or chives. Add after you take the soup off the heat.
Fresh Pea Soup
2 tablespoons unsalted butter
2 tablespoons olive oil
1/2 cup chopped celery
1/2 cup chopped carrot
1 cup chopped yellow onion
3 2″ pieces of parmesan rind
4 cups vegetable or chicken stock (I used asparagus stock made from the saved woody ends of asparagus)
5 cups freshly shelled peas or 2 (10-ounce) packages frozen peas
1/4 cup fresh lemon juice
Salt & Pepper to taste.
Heat the butter and olive oil in a large saucepan, add the celery, carrots and onion. Cook over medium-low heat for 5 to 10 minutes, until the onion is tender. Add the parmesan rind and saute an additional 5 minutes. Add the stock, increase the heat to high, and bring to a boil. Reduce the heat and simmer gently for 30 minutes. Add the peas and cook for 3 to 5 minutes, until the peas are tender. (Frozen peas will take only 3 minutes.) Off the heat add the lemon juice, salt, and pepper.
Puree the soup in a blender until completely smooth. Garnish with fresh lemon slices or creme fraiche.
Check out these delicious variations.
Thai Fresh Pea Soup with Green Curry – from One Perfect Bite
Kale and Sweet Pea Soup with Mint – from She's in the Kitchen


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Make me hot
My posittive mood is always contagious! I am full of life & passion. I can be a supportive friend, an alive fantasy or your wildest dreams.
Turns off
People in a hurry and do not either enjoy or let me enjoy !
In PVT
free chat, private chat, live feed
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Nations Direct Mortgage specializes in originating and purchasing residential mortgage loans, including FHA, Conventional, VA, USDA, Jumbo and Non-QM loan products. We originate loans through an exclusive network of Mortgage Brokers and our Correspondent Lending Partners. Our company prides itself on employing highly skilled mortgage experts who are dedicated to delivering an exceptional experience for both our Partner and their customers.
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Maybe it has something to do with those hot sultry nights we've been having, but two wildly different shows about sexual attraction — and repulsion — are playing within blocks of each other in Uptown.
"Steamwerkz: The Musical"
Annoyance's Friday late-night offering takes place at a Boys Town bathhouse, which ought to give you some idea of the NC-17 nature of the material. Created by the ensemble and directed by Clay Goodpasture, "Steamwerkz: The Musical" is loaded with gags about All Things Genital and Scatological, including a side trip inside a hot tub whose contents make Fukushima seem like a mineral-springs spa.
And yet there is also an underlying sweetness amid the smut, as cornfed, Nebraska-born Al (John Loos), a naive recent arrival who feels out of place at the usual Halsted Street haunts, follows a dreamboat down the rabbit hole of bathhouse culture. There he encounters the accommodating Chester (GayCo's Andy Eninger), a pair of Steamwerkz employees named Twinkie Dee and Twinkie Dum (Zach Zimmerman and Chris Kervick, respectively), and a drug-crazed Greatest Generation survivor, Dewayne (Ben Kramer, in splendid scenery-chewing form).
The echoes of Alice in Wonderland are deliberate, especially when it turns out that the object of Al's affections, the impossibly beautiful Stephen Stephan (Rob Anderson) is the boy-toy of the fearsome King of Steam (Jason Geis). The show gets away from that initial Lewis-Carroll-on-poppers framework rather quickly, though, and tends to feel a bit bloated, despite the fine towel-clad physiques on display. Losing the unnecessary intermission would definitely help sharpen the pace.
But the character work and the songs by Tara Trudel, as well as the off-kilter digs at the vagaries of semi-underground gay culture, definitely go a long way toward making up for the wheel-spinning moments. The Two Twinkies deliver an exhaustive (and exhausting) translation to Al of all the different body language cues on display. One of the few that can be repeated here is "If you touch your pinkie to someone's elbow, that means 'In a few months, we should get a reservation for the Girl and the Goat.'"
The catchy score, some goofy choreography courtesy of Emma Nicole Peterson, and undeniable male eye candy on extravagant display makes "Steamwerkz" a suitably naughty late-night comedic treat.
10 p.m. Fridays through Aug. 31 at Annoyance Theater, 4830 N. Broadway St.; $20 at 773-561-4665 or annoyanceproductions.com
"References to Salvador Dali Make Me Hot"
National Pastime's annual "Naked July" festival, which this year includes Cal Yeomans' early gay liberation play, "Richmond Jim," and the movement/projection troupe, the Living Canvas, plays for the first time in the company's new home — the cavernous Masonic Hall on the fourth floor of the Preston Bradley Center in Uptown.
The prime-time offering is Jose Rivera's surreal romance, laced with social commentary (or is it the other way around?), "References to Salvador Dali Make Me Hot," in which a soldier's wife, Gabriela (Virginia Marie), stuck in blazing-hot Barstow, Calif., tries to reconnect with her warrior husband, Benito (Ernesto Melchor Jr.), who has recently returned from Iraq.
Keely Haddad-Null's staging doesn't really overcome the present drawbacks of the space, despite some evocative design touches from Melissa Schlesinger, such as an outsize cartoonish cactus, which functions a bit like a desert version of Birnam Wood in "Macbeth." Nor does she seem to know how to balance the Dali-esque moments with the domestic anguish.
A violin-playing moon (Michael O'Toole, looking quite a bit like Picasso's "Old Guitarist") lusts for Gabriela, as her randy housecat and predatory coyote consummate their feral passions. The two critters are played by Alison Chemers and Cameron Peart, respectively. Both are naked except for body paint, and while that choice certainly fits the clothing-optional requirements of the festival, it feels unnecessary and distracting for this piece. Meantime, the 14-year-old neighbor boy, Martin (Nelson Rodriguez), also harbors a crush on Gabriela.
Rivera's script has some striking points to make about the tensions between the home front and the front lines. How can a man like Benito, who has seen and done unimaginable things for his country, easily slip back into the role of loving husband to his unfulfilled wife? But it gets swallowed up by the tricky acoustics and gloomy lighting (the latter created by Joe Loffing) in this production, and the actors seem unsure of how to deliver Rivera's imagery-laden language in a way that makes the underlying sensual and emotional urgency cut through the fog of symbolism.
Through Aug. 11 at National Pastime Theater, 941 W. Lawrence Ave.; $20 at 773-327-7077 or nakedjuly.com


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2 search results
Animation I Lab
Districts are encouraged to offer this lab in a consecutive block with Animation I to allow students sufficient time to master the content of both courses. Within this context, in addition to developing technical knowledge and skills needed for success in the Arts, Audio/Video Technology, and...
- Grade Range: 6, 7, 8, 9, 10, 11, 12, Postsecondary
Scope and Sequence: Animation I Lab
CTE TEKS - Implemented 2017-2018, adopted in 2015Animation I Lab course scope and sequence within the Arts, A/V Technology, and Communications Career Cluster® summarizes the content to be taught, and one possible order for teaching the units of instruction. A brief description of...
- Resource ID: 19298
- Grade Range: 10, 11, 12


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Specific Cooperative Agreements With the Agricultural Research Service: Guidelines for Partner Institutions
Describes a program for research partnerships between ARS and scientists from universities and other institutions.
U.S. Department of Agriculture, Agricultural Research Service, 6 pp.
February 2005
Click here to view publication online (pdf file formatted for desktop printing) using Adobe Acrobat Reader (1,978 KB).
Click here to download the free Adobe Acrobat Reader for viewing pdf files.


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BlackRock is indulging in a bit of "Do as I say, not as I do" with a round of cuts to the fees on some of its ETFs and the introduction of new ETFs with lower fees even as it criticizes other firms for doing the same thing.
The Wall Street Journal on Oct. 15 reported that BlackRock rolled out the new strategy, which includes a revamp of its sales force and the premiere of its first-ever TV commercials to spread the word. The move is seen as a response to Vanguard Group's ETFs with low fees, as well as the firm's latest move, announced just this month and reported by AdvisorOne—changing indexes on 22 different mutual funds and ETFs to save its customers money.
Fees have been dropping throughout the industry, as BlackRock and Vanguard are just the latest to take action. In September Charles Schwab cut ETF fees, some as much as 59%, and Fidelity Investments had waived trading commissions in 2010 and 2011 on a group of ETFs.
BlackRock may be joining the trend, but Chairman and CEO Laurence Fink (left) doesn't have to like it. In fact, after conceding that it's "fee pressure," he's termed such a move "stupidity." His criticism came Oct. 17, just two days after the firm bowed to the pressure and announced that six ETFs would have their fees cut while four new low-cost ones would be introduced.
According to the WSJ report, Fink admitted that BlackRock has lost some $70 billion in business from a single institutional client to a competing firm with lower fees. But he said the firm would not surrender to pressure on pricing, and was quoted saying, "If you provide the right solutions, fees become less dominant."
Vanguard's ETF market share has grown even as BlackRock's has fallen, although at the end of September the latter was still the largest provider of ETFs, with a market share of about 41%, according to Morningstar. BlackRock said the fee cuts would cost the firm $35 million to $45 million per year, although it expects to make that up in fund growth.
Editor's Note: The Wall Street Journal recently ran this correction regarding Fink's comments:
Corrections & Amplifications
BlackRock's Laurence Fink said in a Wednesday conference call with analysts that it is "stupidity" for asset managers to sell certain products to institutional investors at cost, or without profit. An earlier version of this article should have made it clearer that he was talking about institutional products rather than ordinary mutual or exchange-traded funds.


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Let the hangover metaphors begin.
With all eyes focused on the impending fiscal cliff and whether or not it will be avoided, the Treasury Department said Wednesday that the government would hit its $16.394 trillion borrowing limit by Monday. This will set in motion a series of emergency steps "that might buy the government until just February or March before it faces a full-blown debt crisis," The Wall Street Journal reported on Wednesday.
In a letter addressed to Senate majority leader Harry Reid, D-Nev., Treasury Secretary Timothy Geithner said the Treasury Department will begin taking "certain extraordinary measures authorized by law to temporarily postpone the date that he Unites States would otherwise default on its legal obligations."
According to Geithner, the extraordinary measures are:
- Suspending sales of State and Local Government Series Treasury securities;
- Determining that a "debt issuance suspension period" exists, which permits the redemption of existing, and the suspension of new, investments of the Civil Service Retirement and Disability Fund and the Postal Service Retirees Health Benefit Fund;
- Suspending reinvestment of the Government Securities Investment Fund and
- Suspending reinvestment of the Exchange Stabilization Fund.
The measures, all of which have been employed during previous debt limit impasses, have the effect of creating or conserving "headroom beneath the debt limit."
"These measures are limited and therefore can postpone only briefly the need for an increase in the statutory debt limit," Geithner concluded. "On average, the public debt of the United States is increasing by approximately $100 billion per month (although there are significant variations from month to month). In total, the extraordinary measures currently available free up approximately $200 billion in headroom under the limit."


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Written by Malcolm Dale and Klaude Thomas
Edited by Sean Punch and Susan Pinsonneault
Cover design by Jeff Koke, based on an original painting by Guy Burwell
Illustrated by Guy Burwell
GURPS Line Editor: Sean Punch
144 pages. 90 color pages. Softcover.
Suggested Retail Price $9.95
Stock number 6078
Out Of Print – Click here for dealer info
This game more or less relates to the sad lives and hard times of persons living in late Georgian London – that is, the city is more or less London, the individuals concerned are more or less persons, and King George is more or less late. The year is 1830.
A roleplaying game usually sends characters on an exploration, in which they seek elusive treasure through uncharted jungles, ruins and dungeons, overcoming obstacles and whacking monsters with magic or astounding technology.
Such things are sadly rare in this game. GURPS Goblins is set in a city, where every square inch has been trod by one and a half million pairs of feet, and all obstacles are marked on a handy street map. The ruins and dungeons are far from uncharted – the only creature who never explores them is the landlord who rents them out. The magic is dubious. The technology isn't astounding.
There are however plenty of monsters, in every conceivable shape and size. They live in the characters' houses; eat their food; buy groceries at the same market. Many of them are relatives. The characters of GURPS Goblins roam well-worn, familiar streets in a sea of unwashed, diseased rogues and villains. The characters are unwashed, diseased rogues and villains. They seek the same elusive treasures that all do – gin, glory, and bags of money.
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I went to visit my friend at the dog boutique that she owns today, and I hung out with her and her daycare dogs. There were two that I wanted to steal. The first was Nellie, a 140 lb Great Dane with a short crop that I actually really liked. And she was a total love-bug. I'm pretty sure that if I'd sat on the floor she would have been in my lap. As it was, she just hung out at my feet or with the top of her head shoved into my belly so I could scratch the back of her neck:
The other one I wanted to steal was this adorable little Weiner that reminded me of Fig with her attitude. She kept snuggling in my arms and nibbling my ear lobes, and she managed to french me a couple times, .
I felt like a Disney princess with all the animal love I got today!


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Walmart has launched new applications for the iPhone and iPad designed to give its customers tools to plan their weekly shopping trips as well as a new way to access Walmart both in-store and online.
The new apps will enable millions of customers to enjoy an enhanced, seamless shopping experience across Walmart's 3,800 U.S. stores and Walmart.com through mobile devices.
This development builds on Walmart's commitment to technology innovation for the next generation of commerce.
The two free applications are the first of several mobile products to be rolled out from the recently formed @WalmartLabs group under Walmart's Global eCommerce unit.
The iPhone application features new updates that include smart shopping lists with integrated access to manufacturers' coupons and support for QR code scanning.
Walmart's first-ever iPad application delivers a rich experience that allows customers to browse, search and purchase their favorite items online, as well as the ability to browse the inventory of their local store from the comfort of their home.
"Today, mobile allows us to have a similar personal relationship with our customers that Sam Walton had with his customers 50 years ago when he opened the first Walmart store," said Gibu Thomas, Walmart's senior vice president of mobile and digital. "We can greet each of our customers by name, guide them through our stores, and give them product recommendations and real-time savings — all from their mobile devices."
Consumers are using mobile devices in greater numbers this year to enhance their shopping experience. According to a recent Nielsen report,* 50 percent of mobile phone users will have smartphones by the end of 2011, and the National Retail Federation** estimates that over 52 percent of smartphone users will use their devices for holiday shopping.
A comparable revolution is beginning to emerge in Australia, a few steps behind the US development.
Walmart's new app created specifically for the iPad places more time and money-saving power into the hands of its customers. Key features include:
* Touch-optimized shopping: Browse, search and purchase favorite items by combining traditional ways of shopping with the unique capabilities of the iPad.
* Browse My Store: Select any local Walmart store to see product availability and detailed information specific to that store.
* Extended inventory: Shop and purchase Walmart.com merchandise in addition to viewing local store inventory.
* Updated iPhone App — Smart Shopping Lists & QR Code Scanner
Walmart's new updates to its iPhone app deliver one of the most comprehensive shopping apps in retail. Creating smart shopping lists, scanning QR codes and accessing product information has never been easier. Key features include:
+ Voice: Add items to shopping list by speaking, typing or scanning bar codes.
+ Budgeting tools: Calculate total price in real-time as specific items are added to mobile shopping lists.
+ Manufacturer's coupons: View applicable manufacturer coupons for products carried in local Walmart stores.
+ Product information: Access product details, including customer ratings and reviews,
as well as local product availability and prices.
+ Sharing: Email shopping list to friends and family.
+ Store Item Finder beta: Display in-store aisle location of products in select stores across the country.
The iPad app is now available for free through Apple's App Store in the Lifestyle category, and the updated iPhone app will be available soon. More information is available at www.walmart.com/mobile .
For interest, the recently launched Woolworths App is illustrated.
It is also being deployed currently and has hit the top of the chart as the most popular App download in Australia.
Given the close association between Woolworths and Walmart there has no doubt been some shared information in regard to this development.
Pharmacies who invest heavily in retail marketing will need to match this type of service. Certainly the franchised marketing groups will need to invest in this activity if they are going to keep their members competitive.


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These 1g Puly Caff cleaning tablets are perfect for use in any commercial bean to cup or espresso machines.
Each tablet contains a convenient measured dose - ideal for your equipment. The special detergent ensures perfect cleaning and hygiene every time and is 90% biodegradable.
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Puly Caffe Cleaning Tablets are the perfect cleaning supply for professional baristas. Puly Caffe Cleaning Tablets maintain your machine helping it live longer and stay pristine clean. Puly Caffe Cleaning Tablets are also a great choice for hotels, cafes and restaurants


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A collection of scholarly works about individual liberty and free markets. A project of Liberty Fund, Inc.
1801 - 1850
Historical Period:
The 19th Century
Frédéric Bastiat (1801-1850) was one of the leading advocates of free markets and free trade in the mid-19 century. He was inspired by the activities of Richard Cobden and the organization of the Anti-Corn Law League in Britain in the 1840s and tried to mimic their success in France. Bastiat was an elected member of various French political bodies and opposed both protection and the rise of socialist ideas in these forums. His writings for a broader audience were very popular and were quickly translated and republished in the U.S. and throughout Europe. His incomplete magnum opus, Economic Harmonies, is full of insights into the operation of the market and is still of great interest to economists. He died at a young age from cancer of the throat. [The image comes from "The Warren J. Samuels Portrait Collection at Duke University."]
See the Liberty Matters online discussion of Bastiat and Political Economy.
For additional information about Frédéric Bastiat see the following:
For tables of contents of Bastiat's Works:
See the Timeline of the Life and Work of Frédéric Bastiat: