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Nice kids finish last — except perhaps in the FAIL Blog's second annual Top Ten Lists for the Biggest FAILS, which just named Justin Bieber the Prince of FAIL for 2010.
More than 195,553 votes were cast in the FAIL Blog's top FAILs for 2010, with the tween girl constituency perhaps too busy minding their Twitter feeds to make their voices heard in this year's election. The Canadian pop star took in 44 percent of the vote, with Nicole "Snooki" Polizzi a distant second at 10 percent, followed by a rogue's gallery of seemingly more-deserving nominees.
FAIL Blog features pictures and videos of well-intentioned fails, and displays of blatant stupidity or incompetence. It's part of the ever-growing Cheezburger Network, headed by 33-year-old Ben Huh, that also includes I Can Has Cheezburger? (funny cat photos), I Has a Hotdog (funny dog photos) and There, I Fixed it (funny photos of, photographic evidence of ingenious do-it-yourselfers gone wild).
U.S. & World
FAIL Blog started its annual Top 10 FAIL vote last year when someone suggested a list of top 10 most popular FAIL videos of the year, Cheezburger Network head Ben Huh said in a telephone interview.
The top three categories, FAIL People, FAIL Moments and FAIL Videos and Photos, were narrowed narrowed down from the most popular traffic-gathering posts over the year.
(See the winners and runners-up, and vote for your own favorit fails below.)
Not for nothing, Bieber seems like a pretty nice kid, especially compared to his competitors. Huh, who claims he wants to scream, "and not scream like a girl, either," every time he hears "Oh baby baby," agrees. Tiger Woods, Mel Gibson, Lindsay Lohan and Brett Favre made the Most Memorable FAIL People, too. These are people that have "constructed lives for themselves that have become FAILS," Huh points out.
Huh hopes the new prince is cool with his crown: "Justin Bieber seems to appreciate humor, so hopefully he'll wear this crown with pride knowing that a few Bieber FAILS gave us a fun opportunity to laugh at someone else's misfortune."
BP Oil Spill, winner of Most Memorable FAIL moment by 34 percent, is comparatively more deserving in its category.
C'mon! "They were trying to drill for oil," Huh says.
"When people call something a FAIL, it's because you tried to accomplish something but didn't make it. If you're just walking down the street and something bad just happens to you, that's not really a fail on your part. You might call that situation a fail." Trying to drill for oil and spilling an estimated 4.9 million barrels of oil into the Gulf of Mexico is a serious FAIL.
Ranking second on the Top 10 FAIL moments is the viral Internet video of Jessi Slaughter (AKA Kerligirl 13) crying while her dad goes ballistic . "She's this girl who was trolling the Internet, trying to draw attention to herself in a negative way," remembers Huh. "Her dad got involved after cyber bullies attacked her. He was trying to warn the cyber bullies to stop, and it wound up being humorous unintentionally. Her dad is just a character. This became huge Internet culture news." So huge in fact that Huh e-mailed after the phone interview to add these four phrases that became popular Web parlance after Slaughter's dad shouted them on YouTube:
- You dun goof'd
- I've backtraced it
- You've been reported to the cyberpolice
- Consequences will never be the same
Katy Perry's scandalous "Sesame Street" appearance in a low-cut top was another notable entry, coming in 7th with 5 percent of the vote. "How did that even happen in the first place?" asks Huh (rhetorically). "I'm pretty sure that adults are the ones using the video cameras. Didn't someone say, 'Hey guys, maybe that's a little low?' I don't mean to be a prude but that's not the 'Sesame Street' I remember."
A woman taking a whole watermelon to the face with a giant slingshot on an ill-fated "Amazing Race" stunt (and coming out pretty OK) took top honors with 34 percent of the vote in the Most Memorable Videos and Photos. The watermelon launch appeal? "The watermelon FAIL only lasts just a few seconds, the actual meat of the event is SO brief, but it's so emotionally connectable," Huh observes. "It doesn't have a narrative, doesn't have a lead-up. It just has this moment. That watermelon video was shared 18,000 times on Facebook alone."
What big FAILS might we witness in 2011? Huh suspects WikiLeaks fallout will find its way into the vote. WikiLeaks isn't a fail this year, because the whistleblower pretty much succeeded in what it set out to do. But what about those entities that show up in the released WikiLeaks documents. "They've released 10,000 pages so far, but there's 250,000 pages," says Huh. "People are going to pull out details and they should make it in the top moments on next year's list."
FAIL Blog winners, as voted by the FAIL Blog community
Top 10 Most Memorable FAIL People
1. Justin Bieber 44%
2. Nicole "Snooki" Polizzi 10%
3. Tiger Woods 8%
4. Mel Gibson 7%
5. Lindsay Lohan 5%
6. Bristol Palin 5%
7. Mike Sorrentino (aka "The Situation") 4%
8. The Kardashians 4%
9. Brett Favre 4%
10. Miley Cyrus 3%
Honorable mentions: Each receiving 2 percent of the votes were Charlie Sheen, Jesse James, and Paris Hilton.
VOTE: Who is the Top FAIL person for 2010?
Top 10 Most Memorable FAIL Moments
1. BP Oil Spill 34%
2. Jessi Slaughter's Dad Goes Ballistic 8%
3. Lincoln Park Rapist 8%
4. The FarmVille Murderess 7%
5. No Snow at the 2010 Winter Olympics 5%
6. The iPhone Hates Left Handed People 5%
7. Katy Perry's Video Gets Banned on Sesame Street 5%
8. The Sex Line on OchoCinco's Cereal Box 4%
9. The Jay Leno/Conan O'Brien NBC Debacle 4%
10. Meg Whitman tries to out FAIL Blog 4%
Honorable mentions: Each receiving 3 percent of the votes were "The Woman Who Married Herself in Thailand", "Tiger Woods' Sort of Apology", "Robert Green's Error at the World Cup", and "The McNugget Rampage in Toledo." In at 2 percent were "The Toyota Recall" and "Scientists Call Shenanigans on the Triceratops".
VOTE: What is the Top FAIL moment for 2010?
Top 10 Most Memorable Videos and Photos on FAIL Blog
1. Watermelon Launch FAIL 34%
2. Answering Your Phone in Class FAIL 13%3. Roller Coaster Vomit FAIL 9%
4. Stripper FAIL 7%
5. Handwashing FAIL 7%
6. Ghost Ride FAIL 6%7. Elephant FAIL 5%
8. Orchestra FAIL 5%9. Rock Band FAIL 5%
10. Tattoo Recipient FAIL 5%
Honorable mention: "Dirty Dancing FAIL" received 4 percent of the votes.
VOTE: What was the top FAIL video or photo for 2010?
Related: Duct-tape crimes: 'There, I Fixed It' taps our inner MacGyvers


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EAST PEORIA — A road worker who ran into traffic on Interstate 74 was clipped as a tanker truck swerved, causing it to roll over and create subsequent traffic delays Tuesday morning.
Both the worker and driver were reported to be in good condition after the accident.
At about 7:50 a.m., East Peoria
Police and Illinois State Police responded to the call of a road worker being struck by a truck on westbound I-74 between the Pinecrest Drive exit and East Peoria.
Richard Gustafson of Washington, a 57-year-old contractor working for the Illinois Department of Transportation, was found in good condition with non-life-threatening injuries after being clipped by the truck.
According to police, witnesses said Gustafson, while working on the shoulder of the interstate, had run into traffic to chase a piece of garbage that had been blown onto the interstate.
Gary Griffin, a 54-year-old truck driver from Oreana, was traveling westbound when he saw Gustafson on the interstate. Griffin swerved to avoid hitting the worker but ended up clipping him and the truck toppled onto its side in the grass along the right shoulder of the interstate.
Griffin was reported by police to be in good condition.
Gustafson was ticketed with improper walking on the roadway.
Traffic was at a standstill for at least 20 minutes as emergency personnel responded to the accident. Police ended up closing the right lane of I-74 and, at about 8:10 a.m., opened the left lane to traffic.

subset: commoncrawl


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About The Launch
I've been pretty bogged down the last few days but I wanted to make note of a few things surrounding tomorrow's launch of ICETHETICS.
First, don't expect to see some glorious transformation to this blog at the stroke of midnight or anything like that. The launch will take place at some point tomorrow afternoon. At that point I'll post a link to the new blog. So be prepared to update your bookmarks and favorites as well as any RSS feeds.
That's right, ICETHETICS will have a new URL. And like I said before, NHLToL isn't going to be deleted or moved, it will stay here and just no longer be updated. It'll serve as an archive for everything we've done here in the past year — all the concept art, logo tournaments... all that.
Everything we do from now on will be posted on the new blog — ICETHETICS.
Again, I don't have an exact time for the launch, just know that at some point in the afternoon/evening when I have things ready to go, I'll post a link here with the new URL and start getting folks moved to the new site.
If you guys have questions, feel free to ask either by comment or direct email. I'll try to answer what I can in the morning. (By the way, before you ask, the first post at ICETHETICS will be the announcement of the new tournament.)


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10 comments on "New Pic!!"
THANK YOU liying! for the headsup!!! 🙂
Really cool picture! Droolicious!! Thank you Matt Clayton!! 🙂 🙂
This is a unique morning. Both John and I posted the same pic of David at almost the same time! Lol!!! Just shows how we excited we are over this droolicious pic! So drool away at BOTH pics guys! hahaha!! 😀
New Pic New Banner !!! Woohoo!!! 😀
Wheeeee….a new swoon-worthy pic and a new banner!
Anyone knows what that new pic is for?
Cross our fingers it's to go with some new music 🙂
Shirley and liying
I read that this pic was taken by Matt Clayton during their last photography session but has not been used for anything yet. It looks good enough for a new album cover ya? 🙂
Haha I'm glad this barber is to your satisfaction. 😀 This is the hair he had when he was supposed to be a cool rockstar. Now that he is a missionary, he needs to look … pious? LOL!
LOL Akang, I knew you would approve of this pic 🙂
Hey Trace, this pic will definitely look great on a new album cover. Liying is hopeful for new music and I hope we will get some soon 😀
Me too Shirley! Some new music in 2013, especially with that pic as the cover, would be the archies' greatest wish from him! 🙂


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The New Life: Words of God for Young Disciples of Christ
By Rev. Andrew Murray
Chapter 17 Humility
"And what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" kjv@Micah:6:8
"Learn of me that I am meek and lowly in heart: and ye shall find rest unto your souls" kjv@Matthew:11:29.
One of the most dangerous enemies the young Christian must guard against is pride or self-exaltation. There is no sin that works more cunningly and more hiddenly. It knows how to penetrate into everything, into our service for God, our prayers, and even into our humility. Self-exaltation can extract the nutrients out of even the smallest thing in earthly life and the holiest thing in spiritual life ( kjv@2Chronicles:26:5 kjv@2Chronicles:26:16 kjv@2Chronicles:32:26 kjv@2Chronicles:32:31 kjv@Isaiah:65:5 kjv@Jeremiah:7:14 kjv@2Corinthians:12:7). The Christian must therefore be on his guard against it. He must listen to what the Scriptures teach about it and about the humility by which it is driven out.
Man was created to have part in the glory of God. He obtains this by surrendering himself to the glorification of Clod. The more he seeks the glory of God to be his only trait, the more of this glory he will know for himself ( kjv@Isaiah:43:7 kjv@Isaiah:43:21 kjv@John:12:28 kjv@John:13:31-32 kjv@John:17:1 kjv@John:4-5 kjv@1Corinthians:10:31 kjv@2Thessalonians:1:11-12). The more he forgets and loses himself--desiring to be nothing so that God may be all and be alone glorified--the happier he will be.
Because of sin this design has been thwarted. Man seeks himself and his own will ( kjv@Romans:1:21-23). Grace has come to restore what sin has corrupted. Grace will bring man to glory if he will deny himself and live solely for the glory of God. Jesus is the example of this humility or lowliness. He gave no thought to Himself--He gave Himself over wholly to glorify the Father ( kjv@John:8:50 kjv@Philippians:2:7).
He who wants to be freed from self-exaltation must not consider obtaining it by striving against its mere workings. No, pride must be driven out and kept out by humility. The Spirit of life in Christ, the Spirit of His lowliness, will work in us true humility ( kjv@Romans:8:2 kjv@Philippians:2:5).
He will most often use the Word to bring about this sense of humility. We understand that it is by the Word that we are cleansed from sin. It is by the Word that we are sanctified and filled with the love of God.
Now observe what the Word says about this point. It speaks of God's dislike of pride and the punishment that comes with it ( kjv@Psalms:31:23 kjv@Proverbs:16:5 kjv@Matthew:23:12 kjv@Luke:1:51 kjv@James:4:6 kjv@1Peter:5:5). It gives the most glorious promises to the meek ( kjv@Psalms:34:19 kjv@Proverbs:11:2 kjv@Isaiah:57:15 kjv@Luke:9:48 kjv@Luke:14:11 kjv@Luke:18:14). In almost every Epistle, humility is commended to Christians as one of the first virtues ( kjv@Romans:12:3 kjv@Romans:12:16 kjv@1Corinthians:13:4 kjv@Galatians:5:22-23 kjv@Galatians:5:26 kjv@Ephesians:4:2 kjv@Philippians:2:3). The most important characteristic which Jesus seeks to impress upon His disciples is humility. His whole incarnation and redemption have their roots in His humiliation ( kjv@Matthew:20:26-28 kjv@Luke:22:27 kjv@John:13:14-15 kjv@Philippians:2:7-8).
Take singly some of these words of God from time to time and lay them up in your heart. The tree of life yields many different kinds of seed--among them, the seed of the heavenly plant called humility. The seeds are the words of God. Carry them in your heart. They will shoot up and bear fruit ( kjv@1Thessalonians:2:13 kjv@Hebrews:4:12 kjv@James:1:21).
Consider, moreover, how lovely, how becoming, how well-pleasing humility is to God. As man, created for the honour of God, you find it suitable to you ( kjv@Genesis:1:27 kjv@1Corinthians:11:7). As a sinner, deeply unworthy, you have nothing more to urge against it ( kjv@Job:42:6 kjv@Isaiah:6:5 kjv@Luke:5:8). As a redeemed soul, who knows that only through the death of the natural "I" does the way to the new life lie, you find it indispensable ( kjv@Romans:7:18 kjv@1Corinthians:15:9-10 kjv@Galatians:2:20). As a child of the Father, overwhelmed with His love, you must consider it above all else ( kjv@Genesis:32:10 kjv@2Samuel:7:18 kjv@1Peter:5:6-10).
But here, as everywhere in the life of grace, let faith be the chief thing. Believe in the power of the eternal life which works in you. Believe in the power of Jesus, who is your life. Believe in the power of the Holy Spirit, who lives in you. Do not attempt to hide your pride, or to forget it, or to root it out yourself. Confess this sin--and all its workings that you can find--in the sure confidence that the blood cleanses and that the Spirit sanctifies. Learn that Jesus is meek and lowly in heart. Consider that He is your life, with all that He has. Believe that He gives His humility to you. Be clothed with humility, so that you may be clothed with Jesus. It is Christ in you that will fill you with humility.
Blessed Lord Jesus, there never was anyone among the children of men so high, so holy, so glorious as You. And never was there anyone who was so humble and ready to deny Himself as the servant of all. Lord, when will we learn that humility is the grace by which man can be most closely conformed to the divine glory? Teach me this. Amen.
1. Take heed that you do nothing to encourage pride on the part of others. Take heed that you do not allow others to feed your pride. Take heed, above all, that you do nothing yourself to feed your pride. Let God alone, always and in all things, obtain the honour. Endeavour to observe all that is good in His children, and to thank Him heartily for it. Thank Him for all that helps you to hold yourself in small esteem, whether it is sent through friend or foe. Resolve, especially, not to be eagerly bent on your own honour when this is not accorded to you as it ought to be. Commit this to the Father. Take heed only to His honour.
2. By no means suppose that faint-heartedness or doubting is humility. Deep humility and strong faith go together. The centurion who said, "I am not worthy that Thou shouldest come under my roof," and the woman who said, "Yea, Lord, yet even the dogs eat of the crumbs," these two were the most humble and the most trustful that the Lord found (see kjv@Matthew:8:10 kjv@Matthew:15:28). The reason is this--the nearer we are to God, the less we are in ourselves, but the stronger we are in Him. The more I see of God,the less I become, the deeper is my confidence in Him. To become humble, let God fill eye and heart. Where God is all, there is no time or place for man.
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Everyone is talking about dividends these days, but Fred Taylor at Northstar Investment Advisors has been using them as a retirement income solution for the past 17 years. Clearly, this is a strategy with some staying power.
"Unless you want to absolutely cut your lifestyle in half, which baby boomers typically don't want to do, you have no choice but to invest in the stock market, in stocks that pay dividends," Taylor exclaims.
Between unemployment, slow growth and tenuous stability in Europe, the economy is under a lot of pressure. Mike Patton breaks down the current economic situation.
Plus, the money managers at TAMRO Capital Partners share their five-step process for due diligence.
Dividends, Dividends, Dividends!
The retirement crisis is over—forget it. All of the hand-wringing and teeth gnashing from advisors about underfunded defined-contribution plans, longer life spans, guarantees, appropriate withdrawal rates, etc.? Done, kaput, move on.
OK, maybe not quite. But Northstar Investment Advisors' Fred Taylor has "a solution to a problem that every baby boomer faces": quite a boast in this era of "new normal" volatility and one that's attracting attention. Editor in Chief John Sullivan sits down with Taylor to learn more.
The anemic economic recovery has been in the forefront of the news for several years now. Because the economy is so complicated and multifaceted, it's often difficult to grasp what's really occurring. Moreover, given all of the noise in this hotly contested political season, the spin machines have only added to the confusion.
However, there are some good clues, if you know where to look. For example, why did former Fed Chairman Alan Greenspan say that the yield on the 10-year Treasury is his most important signal? Why hasn't the massive amount of government stimulus been very stimulating? What role does fear play in the financial markets? Is a U.S. recession still a possibility? Will Greece default? Is Europe already in a recession? When Congress extended employment benefits, did they understand what would happen?
AdvisorOne blogger Mike Patton answers these questions and more.
Here's a simple formula. Four CFAs plus a five-step due diligence process equals solid performance for the money managers at TAMRO Capital Partners and their Aston/TAMRO Diversified Equity Fund (ATLVX). Sure, it relies on core investing principles like value, management and momentum, but it is so much more, as Investment Advisor's March overlooked managers Philip Tasho and Tim Holland are happy to explain. They outline their five-step process for our edification.
Seven Steps to Increase Referrals
Referrals fuel the financial services industry, and without them your client base could plateau and eventually dwindle. Getting referrals is a challenge advisors face daily. It is not a matter of simply asking a client if they know anyone needing your services.
Simply assuming that your clients know what types of clients you're looking for—or that you're even looking to bring in new clients—can be risky. Learn what you could be doing to not only get more referrals, but to make a daunting task a little less frightening.
How good is your reputation? When their clients lose money, the boys at Sterling Global Strategies take it to heart and do something about it.
They started their independent firm in late 2008; yes, 2008. You might call 'em crazy for doing so at that time, but be sure to add "like a fox. Editor in Chief John Sullivan explains.
Read the full article. The Gender Trap
The World Economic Forum's recent Global Gender Gap Report notes that 85% of the 135 countries surveyed in 2011, Saudi Arabia included, have "made progress in the past year toward gender equality."
A little closer to home, most especially in issues related to the financial advisor-client relationship, things don't appear quite as progressive. To put it plainly, when receiving investment advice, many women are fighting an uphill battle to be related to as being firmly entrenched in the financial driver's seat.
Learn what you can do to avoid missing practice-building opportunities with your female clients.
Finding Balance in Your Busy Life
You know about balancing portfolios, but what about yourself? Investment Advisor columnist Olivia Mellan talks to pioneers in the wellness industry to discover two ways to embrace the wellness movement that will benefit you, your clients, your colleagues and your firm.


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Back when blogging was a novelty, the ultimate insult to throw at someone was to say the author was a loser who still lived in his or her parents' basement.
The assumption being, if you're 20 or older and not in school and you still live with your parents, you are one big nerd.
But that stigma no longer applies as more and more twentysomethings remain at home for various reasons.
Recent statistics show almost half Metro Vancouverites in their 20s still live at home, the second highest rate in Canada.
You can understand that, given the exorbitant cost of real estate and high rents.
And cultural factors come into play, too, in Metro Vancouver's multi-ethnic mosaic.
Then there are factors that affect all young adults: Difficulty getting an entry-level job; the need for more education in a knowledge-based world; women putting career ahead of motherhood; and couples less likely to marry until their 30s.
"It's a lot more practical economically to share your costs with your parents," said Barbara Mitchell, a professor of sociology and gerontology at Simon Fraser University. "Definitely, there used to be a stigma. I think there is still some stigma if you're a man and you're over 30 years old, say.
"But as young people see their peers stay home longer and delaying family formation, it becomes more of a lifestyle choice and the stigma disappears."
The term many psychologists and sociologists use to describe people in their 20s now is "emerging adult."
That meshes with studies showing that a human brain doesn't quit growing, isn't fully hardwired, until about age 25.
It might seem odd to suddenly invent a new stage of life, between adolescence and adulthood, but the entire concept of adolescence was only defined a century ago.
Consider our whole understanding of what it means to come of age, how we define when to thrust adult responsibilities upon our up-and-comers. In B.C., you need to be 17 years old to drive on your own; to vote, you need to be 18; to drink, 19; to rent a car, 21 and pay a hefty premium; to rent as a fullfledged adult, 25 years old.
Another thing to consider: Back in the day, when their Boomer grandparents were in their 20s, a simple Bachelor's degree pretty well guaranteed you a good-paying job.
By the late 1980s, it required a Master's. Now, even a Doctorate is no guarantee of gainful employment. "Getting entry-level career jobs has become really challenging, especially for young people fresh off the block with a degree or diploma," said SFU's Mitchell, author of two authoritative books on families and "boomerangs," the 33 per cent of Canadian twentysomethings who left home then returned.
Rajveer Chohan is 24 and lives at home with her parents in East Vancouver.
A big reason is cultural.
"There isn't any reason to leave, either," she said, adding practicality to the equation. "I get a roof over my head, free meals and time with my family."
Chohan has a degree in broadcasting from BCIT, which hasn't translated into paycheques.
Radio is notoriously low-paying to begin with, but outside of a couple of work-for-free internships and one stint as a paid employee at a radio station, she hasn't been able to break into the market.
"But even with that full-time paying job, I was living paycheque-to-paycheque because the wage was not amazing and rents are so high," she said. Or take Shayla Fraser.
Like Chohan, she grew up in Metro Vancouver and she wants to stay.
She lived in Squamish with a boyfriend for a time, paying $750 a month for rent - bedroom, den, huge patio - but she's back in North Vancouver living with her parents, scouring the classifieds and disappointedly discovering that to afford a place of her own, she would have to move to Langley or Cloverdale - the commuting costs to get to her job at a Fiat dealership in East Vancouver would negate most of the living expenses she'd save.
"My parents understand it, they know how expensive it is out there," she said.
"But I'm 25 years old, I need to get out of there and on my own, into the real world.
"I hope by the summer sometime I can do it. My parents probably would appreciate if I did it sooner."
Every young person, since the medieval guild-system, in which if your dad was a blacksmith you became a blacksmith, has had the same Catch-22: You can't get a job without experience, you can't get experience without a job.
But today, things are more complicated than ever, and that's not even considering the dead weight of student debt that grads face today.
There's the disappearance of blue-collar jobs, the extinction of white-collar jobs, both victims of technology.
There's the fact there is no longer a mandatory retirement age, that people are living longer, too, and still taking up job spaces.
Add global warming, acidic oceans and the renewed threat that nuclear powers are angry with each other again, and things can look pretty grim for a young adult.
"But it's not all doom and gloom," SFU's Mitchell said. "Every generation has its challenges."
Transition to adulthood
Here are the five stages generally agreed upon by social scientists of transition to adulthood:
1. Finishing school
2. Leaving home
3. Gaining financial independence
4. Getting married
5. Having children
In a 1960 U.S. study, which roughly mirrors Canadian trends, 77 per cent of women and 65 per cent of men had attained all five milestones by the time they were 30. By 2000, it was 50 per cent of women and 35 per cent of men.
A similar Canadian study found that in 1970, young adults hit comparable milestones by an average age of 25; by the 2000s, the average age had moved into the low 30s.
How to cope with your adult child at home
Vancouver freelance writer Christina Newbury, having twice returned to her parents' place to live, has a self-help book for parents with boomerang kids called The Hands-On Guide to Surviving Adult Children Living at Home.
"While it's nice to think families with adult children living at home can always get along like they do on TV, the fact is having adult children return home can put a lot of stress on you and your partner," she said.
Her book includes strategies for:
- Recognizing the difference between constructive support and dangerous support that can do harm
- Treating adult kids who return home differently than before they left
- Establishing privacy rules for both parties
- Delegating which chores your grown kids are responsible for
- Charging them rent and getting them back on their feet
- Spelling things out in a contract
The book sells for $27.97 at adultchildrenlivingathome.com


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Contact: Deanne Puca
KALAMAZOO—National, regional and local music will be featured at Kalamazoo's second annual R&B/Funk Music Festival Friday and Saturday, July 19-20, at the Arcadia Creek Festival Place.
Music begins at 5 p.m. and ends at 11 p.m. each night. Tickets are $15 in advance and available at the Blue Dolphin restaurant at 502 S. Burdick St., Kalamazoo, and at other area retailers.
Featured acts
- Friday, July 19—The Floaters, with opening acts Valarie Barrymore and the Foundation of Funk and the 33rd Street Band
- Saturday, July 20—The Dazz Band, with opening acts Nadir and the Out of Flavor Boys
For more information, visit the festival website or contact (269) 365-3719.


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In die Skriflig
versão On-line ISSN 2305-0853
versão impressa ISSN 1018-6441
In Skriflig (Online) vol.49 no.1 Pretoria 2015
The central principle of Calvinism? Some criteria, proposals and questions
Wat is die sentrale beginsel van Calvinisme? Enkele kriteria, voorstelle en vrae
Renato Coletto
School of Philosophy, North-West University, Potchefstroom Campus, South Africa
Is there a 'central principle' of Calvinism? This article explores this question mainly from the viewpoint of reformational philosophy. It does so firstly by introducing criteria that should be used to identify, if possible, such a central 'organon' of Calvinism. Then a few proposals are evaluated, and their strong and weak points are discussed. The most credible candidate for the role of central principle is argued to be an 'idea of law' rooted in the biblical groundmotif and traditionally defined as 'sphere-sovereignty'. More recent characterisations of this cosmonomic idea are considered. A few objections and alternative proposals are also discussed. The article is concluded with a few questions, calling for further research on the topic.
Is daar 'n 'sentrale beginsel' by Calvinisme te bespeur? Hierdie artikel ondersoek genoemde vraag hoofsaaklik vanuit die perspektief van die reformatoriese filosofie. Dit word eerstens gedoen deur die kriteria bekend te stel wat gebruik moet word om, indien moontlik, sodanige 'organologie' van Calvinisme te identifiseer. 'n Paar voorstelle word dan geëvalueer en hulle sterk en swak punte bespreek. Die geloofwaardigste kandidaat vir die rol van 'n sentrale beginsel is moontlik 'n 'wetsidee' wat in die bybelse grondmotief gewortel is en tradisioneel as 'sfeersoewereiniteit' gedefinieer word. Meer resente karakteriserings van hierdie kosmonomiese idee word ook oorweeg. 'n Aantal besware en alternatiewe voorstelle word daarna bespreek. Die artikel sluit af met enkele vrae waarmee 'n oproep tot verdere navorsing oor die onderwerp gedoen word.
A few months ago I came across an old book by Henry Meeter (1930) with the intriguing title, The fundamental principle of Calvinism. It reminded me of the 'battle' that has been going on for a while in the journal Pro Rege, about the proper worldview that should be adopted by the reformed community. According to VanDrunen (2012), it is time to return to the good old 'two-kingdom worldview', constituting the basic matrix or pattern of reformed thinking. However, his proposal was opposed by several articles1refuting this idea (cf. Coletto 2014). This is a very old issue, regularly re-emerging in reformed circles, and by no means restricted to church matters. Some of its basic questions are the following: Is there a fundamental principle2 of Calvinism? Can it be identified and agreed upon? What makes a theory, doctrine or policy reformed? Is it alignment with the Calvinist tradition, with the teachings of Calvin or with the accepted confessions of faith? Do the same criteria hold true for theology, and for extra-theological, even extra-academic endeavours?
These questions, of course, are not totally absent from contemporary reformed literature. For example in a fairly recent article, Venter (2010) proposes the idea that the doctrine of the Trinity can be applied to argue many contemporary problems, not only in theology, but in a wide range of topics. Then, at the end of his article, he pauses for a moment, looks back, and asks himself: 'Is this reformed'? (Venter2010:576).
Although questions like these emerge regularly, the answers are not always based on a thorough discussion. When Teresa TerHaar (2014:34) speaks of 'reformed theatre', she means theatre 'that deals with every aspect of life, both the beautiful and the ugly'. Plurality and completeness seem to be the criteria. As a reformed theatre practitioner, she feels 'called to tell everyone's stories, to give voice to the voiceless'. Once again, one is tempted to ask: Is this reformed?
Whatever the answers may be, the issue seems extremely important. Without clarity on such issues, it would be very difficult to define anything (theory, practice or policy), as reformed. A rapid stroll through the internet shows that Calvinism has many candidates for the role of central theme, for example principles like Sola Scriptura, Sola Fide, Solus Christus, the three principles together, the 'sovereignty of God over all spheres of life', the doctrine of predestination, and so forth.
It is also possible, of course, to reject the whole question. In postmodern times, even reformed authors can be quite suspicious of metanarratives, of a modernistic exegesis delivering something solid, or central. A central principle should preferably not exist, as it smells of authoritarian and of modernistic inclinations. Even a conservative scholar like John Frame (1987:193-194), a few years ago argued that there is no centre in the Bible; there are many centres, and none is more important than others.
And yet it is also possible to object that paradoxically, behind the rejection of central principles, frequently a fundamental principle seems to emerge. Even the most independent authors seem to work according to a paradigm, a motif, a worldview. Niebuhr's (1956) analysis, which identifies the basic worldviews of the main Christian confessions, is difficult to overlook. In a similar vein, a prominent chunk of contemporary (postmodern!) philosophy of science concurs that we do not theorise in an empty space, but according to a paradigm, a disciplinary matrix, a worldview. If we cannot do without paradigms, the only meaningful strategy is trying to recognise and choose our paradigms with discernment, rather than ignoring their presence and influence.
So, is there a central principle of Calvinism? By now, perhaps, the question sounds a little different, even to those who initially feared its authoritarian implications. It does not necessarily boil down to asking whether Calvinism has a narrow tradition to be imposed or preserved at all costs. It rather asks: Does Calvinism have its own identity? Or is it reducible to a sub-version of Lutheranism, Catholicism or Anglicanism? Is Calvinism a coherent system, or a collection of disparate views, doctrines, perhaps in reaction to the views of others? Is it a 'paradigm', or simply a collage of fragmented ideas?
In this article a reformational point of view on the issues introduced above will be proposed. By using the term reformational, this author refers to the school or line of thought developed by Dooyeweerd and Vollenhoven. This school will especially be discussed because it has explored this issue with particular originality, and because it gives this author the possibility of introducing a philosophical perspective on matters that are usually discussed theologically. But in the discussion, authors that belong to other reformed families will also be included.
The relevant criteria, questions and proposals that have been suggested in the course of time will be gathered and the contributions will be evaluated, a few questions for further reflection will be proposed. As the proposals are sometimes conflicting, even within the reformational community, the article will not only systematise the data, which up to now have remained rather scattered, but will also indicate which solutions should be regarded as preferable.
In the next section, this author would like to sketch a few guidelines that should help when searching for the central idea of Calvinism. Although these guidelines are here applied to Calvinism, they are valid for the search of any type of central principle, for any movement, civilisation or ideology, Christian or non-Christian.
Criteria for the evaluation of the proposed principles
First of all, the 'organon' (as Dooyeweerd calls it; 2008:3) of Calvinism should not belong to or be the product of any discipline, as it is supposed to inform all disciplines and practical life (2008:3). As a consequence, it should precede scientific elaborations and be seated in the most basic type of frameworks (e.g. a worldview?) that can be identified. One can notice that this guideline concerns the radical status of the principle: it stands at the roots of cultural life.
The second guideline concerns the scope of the principle. It should manifest itself not only in church-life or in theology; but it should permeate 'all spheres of life' of the Calvinist community. In politics and philosophy, in art, in education, or in the Sunday service, the same fundamental pattern should appear (Dooyeweerd 2008:2-3; Kuyper 1931:15-19).
Thirdly, this principle should not be imposed on the history of Calvinism, but it should be recognisable in, and also emerge from that history (Dooyeweerd 1926:104; 2008:2; Kuyper 1931:18). Of course, the historical implementation of this motif will not always be perfect, consistent or clear. Nevertheless, this pattern should emerge with sufficient clarity from history itself.
Fourthly, this principle should have its unique traits, an identity which is not amenable to a Roman Catholic or Lutheran principle (Klapwijk 2013:19; Kuyper 1931:100-102). It should be granted that,structurally speaking, this organon will not be anything different from the central idea characterising Islamic, Marxist, ancient Greek, or any other system. Any great civilisation, movement or ideology has anengine, from which it derives its strength, inspiration and power. Yet each engine is different, and if we ask for the central principle of Calvinism, we must find out what is peculiar about it.
In the next sections, it will be shown how these criteria help one in evaluating, and sometimes excluding, a few candidates for the role of central principle.
Doctrinal options
In many reformed circles the central principle is found in a specific theological doctrine. As mentioned above, this constitutes a problem in itself: the organon of Calvinism (and of any other system) should spring from the most primary sources of religion, from the heart. It can of course be discussed academically, but it cannot be the property or the scientific elaboration of any academic discipline. On the contrary, it must be in a position to shape both theoretical and concrete activities, in all disciplines and in all sectors of life.
This criterion would exclude many doctrinal options from the start, but it is not always easy to apply it when it comes to theological and philosophical doctrines or themes. In fact, although such doctrines can be and usually are explored in scientific terms, one can always refer to their pre-scientific basis; in other words, one may regard them as ideas acquired first by faith, rather than by theoretical enquiry.
In some cases, we may appeal to general biblical themes, like the image of God, common grace and so forth. We may also appeal to principles like Sola Scriptura or (in Christian philosophy) to the necessity to avoid synthetic thinking. Thus, let us not stop the discussion too early, but let's examine a few of these options.
One of the candidates is the doctrine of election. At a popular level, the idea of predestination is often associated with Calvin and the reformed churches. However, a brief reflection helps one to realise that the same doctrine is accepted by several other confessional traditions, viz. by Lutheran, Anglican, several Baptist and Evangelical movements. This doctrine then, is not unique to Calvinism, and therefore it need not account for its specific traits. Other critical remarks on this option are supplied by Meeter (1930:59ff.). It seems that the most interesting point he makes is that Calvin himself did not regard the doctrine of election as a fundamental principle (1930:62), but rather as a 'point of arrival' (1930:67), at least in his soteriology.
Another option to consider is a popular criterion Meeter proposes, namely the sovereignty of God. I believe he comes close to the truth. He even manages to refute an objection that sounds quite fair: Why focus on God's sovereignty instead of focusing on his love, goodness or truthfulness? Whoever is familiar with Dooyeweerd's theory of modal aspects, will immediately perceive that the reformational school cannot be insensitive to this objection.
Nevertheless, Meeter (1930:71ff.) explains that the term sovereign is used in its radical sense, one in which all the other attributes of God converge and are included. God's sovereignty includes his love, truth and justice. Strauss (2009:236) would call it a 'concept-transcending' use of the term.
There is of course another objection: just like the doctrine of election, the doctrine of God's sovereignty is not unique to Calvinism (Dooyeweerd 2008:2). However, Meeter (1930:56-57) has a response to this objection as well: It is only in Calvinism that God's sovereignty is not focused on human salvation (as is the case with Lutheran and other confessions), but it is extended to the whole cosmos, including all cultural activities. It is therefore a matter of comprehensiveness. A classic reformed formula states that God is sovereign over 'all spheres of life', thus expressing the all-encompassing character of his sovereignty. Would this integrate the principle and make it more plausible?
One, however, still faces a problem: We still do not know much about the 'spheres' of life. Should we suppose that they are arranged, according to a hierarchical order? Are they reducible to one fundamental sphere? Does God act on one sphere that subsequently influences, controls or generates all the others? These questions might seem to have little relevance, yet the above-mentioned options (hierarchical arrangement, reducibility, etc.) characterise respectively the Roman Catholic and the humanist positions.
It would be therefore important, actually necessary, to state more precisely how the different spheres of creation are related to God's sovereignty. This topic will be dealt with later.
Another option is to identify, as the heart of Calvinism, not a single doctrine, but a configuration of doctrines, or a confession of faith. Why should one reduce the richness and complexity of Calvinism to only one doctrine? Should one not rather look for what has been accepted by all Calvinist communities from the beginning? Are we not perhaps searching for what has been in front of our eyes all the time, namely the glorious confessions of the past?
There is, however, one problem. The Heidelberg Catechism and other reformed confessions are church confessions. Although they have traits that can surely be regarded as universally applicable, they remain ecclesiastical in nature: they concern the faith-life and church-life. As a consequence, they cannot fully support, for example political action, educational or artistic activities. They are not sufficient for those tasks. To confirm this fact, it is sufficient to consider that usually, when Christian educational or political institutions are established, they feel a need to draft their own confessions, concerning the tasks, the strategies and the orientation of those institutions, and of the people working in them.
Therefore it should be avoided to regard the ecclesiastic confessions of faith as sufficient for the whole of Christian life. Nevertheless, perhaps one should still search for the basic principle in a broader framework of ideas. What about worldviews?
Worldview options
Worldviews are more articulated than (sets of) doctrines, although in many cases they can still be defined by way of a short formula. After Niebuhr's Christ and culture (1956), it became difficult to deny that the main Christian confessional traditions are shaped by something like a worldview.
The Roman Catholic tradition shows a pattern, a paradigm, that is visible wherever one turns the eye. This pattern (one can call it 'grace above nature' - cf. footnote 3) is behind the body-soul duality in anthropology, behind the relationship of church and state in sociology. If we talk about scientific disciplines, the same principle requires a 'queen' of the sciences and the ancillae. When we argue about faith and reason, we find the same scheme (Clouser 2005:99-104).
The Roman Catholic system is a well-ordered and coherent system, an architectonic masterpiece, in which everything responds to a basic principle (De Chirico 2003:165-215). Something similar is true for other Christian trends or confessions: a basic idea3 is visible in the political options that they adopt, in the social models that they favour, or in the way they organise their missions (Olthuis 1970:108-114).
The same worldviews account at the same time for the limits and for the grandeur of contemporary Christian life. But, is there a worldview for Calvinism as well? According to Niebuhr, Calvinism does have a 'soul', and he captures it in the formula: 'Christ transforms culture'. Van der Walt (1994:102) calls it 'grace transforms nature', and Wolters (1989:14-25) 'grace restores nature'. This idea certainly captures something important of the reformed worldview, namely its reformative or transformative character. This is something unique, something that is not present in the other worldviews. Yet, one must ask: Is the basic duality of nature and grace really present in the reformed mentality? It cannot be denied that traces of that duality can be found for example in Calvin and Kuyper, but is it something original to Calvinism, or inherited, and even alien to it? (cf. Coletto 2014:13).
In Calvinism, is a sphere of grace distinguished from a sphere of nature? Is it really the former that is supposed to 'transform' or 'restore' the latter, so that we can say 'grace transforms nature'? When it comes to scholarship, is it theology (representing the sphere of grace), that is supposed to reform (e.g.) Christian philosophy? Is it the church that must reform the State's politics and make it Christian? Is it the soul that must redeem the body? The answer to these questions is simply No.
Christian theology and philosophy should sharpen each other on the basis of God's written and created revelations. The most appropriate agency for Christian political reform is a Christian political party, and so forth. As a consequence, the formula is not appropriate to describe the soul of Calvinism.
Perhaps Niebuhr's formula, 'Christ transforms culture', is more appropriate. This formula reflects a unique attitude, not amenable to other confessions. It is broad in scope because it refers to culture in general (i.e. all spheres of life), and it surely emerges from the history of Calvinism. Yet it does not explain how this transformation is to take place. This problem brings us back to the few questions that we already posed to Meeter (in the section 'Doctrinal options') about the spheres of life. Is culture a single sphere? If the spheres are many, is there a sphere in which this transformation is supposed to take place first, in order to transform all the others? Is Christ's transformation supposed to affect firstly the church, and subsequently the home, the school, the parliament and so forth? Although Niebuhr is surely close to a good formulation - perhaps it could still be improved. Perhaps this improvement might be achieved by penetrating deeper, from the worldview-level to the level of groundmotives.
The biblical groundmotive and the idea of law
According to Dooyeweerd, the central motif of Calvinism is a religious groundmotive. A groundmotive may be defined as the most fundamental source supporting and shaping a certain culture. It is not just an important issue, or set of issues, but the most fundamental issue underlying a culture.4 In this sense, a groundmotive is more fundamental than a worldview. A worldview is constantly being reshaped in relation to everyday life. A groundmotive remains much more stable; and it informs or shapes a worldview (or a few compatible worldviews) and cultural achievements for centuries (cf. Dooyeweerd 1979).
Several groundmotives have been and are operative in history, at the heart of all great civilisations.5Sometimes they have been derived from the absolutisation of cultural or biotic forces, from the necessity of legal order, or from the aspiration to freedom and autonomy. In this sense, the (biotic) 'stream of life' (opposed to the cultural form in Greek culture), or the necessity of the law (opposed to power in Roman culture) are absolutised as the most important issues of life. Yet the absolutisation of the relative cannot be acceptable to the Christian.
The only legitimate source of the Calvinist religion can be God's revelation. The central idea of Calvinism cannot be invented, but it should come from Scripture itself. Does the written revelation then contain a groundmotive?
Dooyeweerd (e.g. 1984, 1:61) does not hesitate to answer in the affirmative: God's Word-revelation has a key (Dooyeweerd 1980:145; cf. Lk 11:52), which is not simply a central doctrine but a dynamic power. In fact, groundmotives are not simply doctrines or ideas, but spiritual powers. Dooyeweerd (1966:14;1984, 1:61) defines the biblical groundmotive as 'creation fall and redemption through Jesus Christ in the communion of the Holy Spirit'.
As a matter of fact, however, one cannot unfortunately say much or argue about a spiritual power. One may label it or try to grasp its main traits, perhaps observe internal tensions in the culture that it 'produces'. Nevertheless, theoretical thought cannot 'grasp' a spiritual motive too strictly. As Klapwijk (1989:42) once put it: 'If you try to grasp it too tightly, you might kill it!'
This might be one of the reasons why Dooyeweerd never tries to prove the correctness of the formula 'creation, fall, and redemption'. He rather discusses something else: groundmotifs direct theoretical thought by means of a law-idea. What shapes each great civilisation in its unique way is an idea of law. This is the fundamental element of every 'central principle'; and this is what determines its cultural questions, projects and achievements. The spiritual power of a groundmotive is 'translated' into more understandable terms - as soon as one starts articulating what this spiritual standpoint means for an understanding of the law, of the order characterising the world in which we live (Dooyeweerd 1984, 1:93). Of course the law cannot be understood completely apart from what is correlated and subjected to it.
In order to be plausible, argues Dooyeweerd, any idea of law (he also calls it a cosmonomic or atranscendental idea)6 needs to answer three fundamental questions (better: a threefold question) centring in the law. These three questions concern: (1) the origin, (2) the unity of meaning, and (3) the relation of coherence and diversity between the different law-spheres or aspects of created reality (Dooyeweerd 1984, 1:68-70, 93-102). Can something more be learnt about the Christian cosmonomic idea?
The Calvinist idea of law
Dooyeweerd (2008) shows how an idea of law directed the Christian community from the beginning, for example in its 'struggle for a Christian politics'. Yet in that volume, he still does not say much about theCalvinist idea of law. To find out more about this law-idea one has to consult Dooyeweerd's inaugural lecture of 1926. Here, the fundamental principle of Calvinism is discussed in relation to the science of jurisprudence. Dooyeweerd (1926:105) defines this idea of law as including the ideas of the sovereignty of God and sphere sovereignty.
What is sphere sovereignty? Dooyeweerd uses a simple illustration to explain this notion that comes from Kuyper. When light is refracted by a prism, it splits into different colours. Similarly, a rainbow shows different colours. In both cases, the origin of the colours is beyond the colours and contains all the colours.
A person that does not know this information regarding colours, may easily think that the variety of colours is generated by one of the colours (Dooyeweerd 1979:41). In this case, all colours would be reducible to the one which is their common denominator, or which contains or generates them all. In this way, the origin is placed within the range of colours itself; and the chosen colour is then (in Dooyeweerd's terms) 'absolutized'.
This type of absolutisation has been a recurring pattern in western philosophy, sociology, culture, politics, and so forth. But, returning to the Calvinist law-idea, the principle of sphere sovereignty prevents this sort of absolutisation by recognising an origin outside the cosmos, and an irreducible diversity of laws, social institutions or aspects of reality. Whilst their coherence is granted by their common origin, their irreducibility implicates that no social institution has complete authority over the others. No law or norm is seated within all law-spheres, no sphere can explain all the others.
God's commandment of love, the greatest of all commandments and the summary of the Law, can serve to explain the above. This love can be regarded as the unsplit ray of light behind all the particular commandments (cf. Strauss 2009). As soon as the Bible deals with concrete life, this commandment has to be differentiated into different modalities. Love between husband and wife is not the same as love between brothers and sisters in a congregation. Loving one's country is different from loving one's friends, and responds to different norms. Each type of relationship is qualified by certain norms and no relationship should be confused with or subsumed under another. All, however, respond to the central commandment of love.
This is, according to Dooyeweerd, the pattern behind the Calvinist view of society and the state, its view of science and so forth, viz. (1) nothing can be detached from the sovereignty of God, the Origin of the law and of the cosmos; and (2) everything in creation is ruled by norms and laws according to the principle of sphere sovereignty.7 Should one ask how this principle was applied even when it was not yet clearly recognised? Dooyeweerd (1926:104) answers that 'it was intuitively expressed'. In fact, he says (to the audience of his inaugural lecture), 'this idea of law lives in your soul'.
The biblical idea of law has been further described in interesting ways by two other authors in the reformational tradition. Studying their formulations would help one to grasp the idea of sphere-sovereignty better.
Marshall (1991) sketches the following threefold principle. Although his formulation is related to social and political matters, it is not difficult to see how it is applicable to 'all spheres of life':
One motif is that God is sovereign over everything in the world. The second one is that, because sovereignty resides in God, no earthly institution can claim sovereignty for itself (…). [Thirdly] Every part of life is to be lived in direct responsibility to God; and therefore no activity or institution can claim to mediate between God and man. Hence, no institution has (…) a sovereignty which can override others. (…) They are not arranged in a hierarchical order reaching up to God, but are arranged side by side, supporting one another in their specific vocations, all equally Coram Deo. (pp. 7-10)
Before commenting on Marshall's formulation, let us move to Clouser, who proposes four interrelated ideas. They are discussed in relation to Christian scholarship, yet I think they are applicable to Calvinism in general. The four ideas are (Clouser 2005:241-257):
• Pan-creation: Apart from God, everything is creational, and therefore is dependent on (the sovereign) God (p. 241).
• Irreducibility: No sphere or aspect of creation is the only genuine aspect, or a common denominator between the aspects, or makes the existence of any other aspect possible (p. 241).
• Universality: Every aspect is an aspect of all creatures (p. 254).
• Inseparability: Aspects cannot be isolated from one another; since they are intelligible only in their inter-relation (p. 257).
These formulations by Clouser and Marshall attempt to emphasise a few facets of the Calvinist organon. Marshall's sketch insists on the non-hierarchical character of the spheres of life. In so doing, he differentiates neatly the reformed and the Roman Catholic idea of law. In addition, both Marshall and Clouser exclude all reductionist arrangements; and in doing so, they distantiate themselves from the humanist idea of law. Both of them, finally, exclude dualistic arrangements, thus rejecting several types of approaches. For example both the Christian-scholastic and the humanist groundmotives exhibit a dual structure, as one may infer from the labels nature-grace and nature-freedom.
These guidelines help one in discerning the traits of the Calvinist paradigm and also help in resisting the infiltrations of foreign motifs in the forming of culture. Personally, I think these guidelines are very important, as they point out how the Calvinist attitude is not one of synthesis or compromise, but one of integrity. This is in line with the idea of reformation. Dooyeweerd points out this inclination in his trilogy, 'Reformation and Scholasticism in philosophy': The scholastic attitude is basically one of accommodation; whilst the reformational attitude is one of reformation.
Replies to a few objections and alternative proposals
In this section a few alternative proposals emerging in reformational circles will be discussed. The South African philosopher Hendrik Stoker (2008:44-56) proposed that an 'idea of creation' stands at the basis of Calvinism. This was proposed in contrast to Dooyeweerd's idea of law (not to the biblical motif of creation-fall-redemption). The debate was rather intricate and going into all its details would take a long discussion. For a short assessment one would say that Dooyeweerd's requirement that the (definition of the) Calvinist law-idea should also reflect what is present in all law-ideas, is probably unnecessary. Having said that, one can also notice that his 'idea of law' is meant to include an idea of what is subjected to the law (Dooyeweerd 1984, 1:96). Similarly, Stoker's (2008:54-55) idea of creation is meant to include the idea of (created) law. A preliminary conclusion would be that the two definitions are not as far from each other as one might suppose from the stern debate that they generated.
Duvenage (1985:12), a scholar in the line of Stoker, reports that, in the mid-1980s, the basic biblical motif was defined by many as the 'idea of the kingdom of God'. Duvenage himself seems to support the idea. However, this definition is basically the same as the one it intends to substitute (creation, fall, redemption). In fact, the kingdom of God takes place in and involves the whole creation, counteracts the fall, and operates in view of the final redemption.
In Vollenhovian circles, some propose that the elements of the biblical motif should not be three but four. In addition to creation, fall and redemption, we should also have consummation (Schuurman 1995:198; Van der Walt 2012:7). It is sometimes suggested that this prevents considering redemption as a mere return to the original goodness of creation. Frankly, I cannot see why this would happen. The three-component motif is not defined as creation-fall-creation. The third component (i.e. redemption) includes consummation. About the alternative proposal (i.e. the four-component scheme), one could notice that two out of the four components (i.e. redemption and consummation) point forward. Although this is only partially true of redemption (which is also at work in the present), a question might emerge: Is there not a risk that such emphasis on a forward-looking direction might obliterate the important element of continuity between creation and consummation, which is clearly taught by Scripture?
At this point, however, one should not forget the previous observation that spiritual powers are difficult to define and to discuss. Flexibility is required, and arguments over words should be avoided.8 It must also be remembered that the crucial factor in this discussion is the idea of law, rather than the groundmotive. If these remarks are kept in mind, the impression is that it might not be too difficult to reach considerable agreement on these issues.
Agreement is, however, more difficult to achieve when it is argued that there is not (or there should not be) a basic motif in Christianity, or in any particular confessional tradition. This type of objection reminds of the position of some sectarian groups, who refuse to draw a confession of faith because they want to uphold or remain open to 'the whole Bible'. This attitude simply condemns itself to a sort of spiritual impotence in cultural affairs. In Dooyeweerd's (1926:104) words, without a central idea Calvinism 'would be powerless in future'.
The same can be said of any other culture-forming movement. Cultural fruitlessness is the fate of those who refuse any 'awe-inspiring, vital conception that penetrates all our thought and action' (Dooyeweerd1926:104). In the following sections, a few more questions will be examined.
A few questions
Does it emerge from history?
The central principle suggested above seems to be radical enough in the sense that it stems from the most fundamental sources of culture. It is also sufficiently broad in scope to influence or shape academic, political, educational or artistic endeavours - and not merely church-life or theology. This principle is also sufficiently typical of Calvinism to capture its peculiar traits, and to avoid confusion with other confessional traditions. With this, it seems to respond positively to three of the criteria listed in the section, 'Criteria for the evaluation of proposed principles', above. Yet there is a fourth criterion: Does the principle emerge from the history of Calvinism - or has it somehow been imposed on it?
Dooyeweerd (e.g. 1926:104) was quite confident that the principle he identified was clearly visible in the history of Calvinism:
Nor is it our task to come up with a brand-new construction of thought (…) No, the world-encompassing starting point is there, anchored in history, fixed and immovable. (Dooyeweerd 2008:2)
In order to substantiate his argument, Dooyeweerd (1926:104) refers to a few examples from history. In his inaugural lecture he mentions the Calvinist tradition of politics and jurisprudence. Elsewhere, he mentions the reformed doctrines of providence and predestination, the view of the church, common grace, the reformed service (with its reading of the Law after the Votum) and church order. Outside the ecclesiastical area, he mentions social theory, science, ethics and politics (Dooyeweerd 2008:2-3).
Admittedly, these are not demonstrations, but just simple suggestions. Intuitively, one might imagine what Dooyeweerd has in mind, but trying to prove, or simply to support all these points would require exploring vast historical periods, and providing vast numbers of arguments. One also faces the additional problem of knowing whether this strategy would be methodologically adequate. As Popper shows, there is no way to provide sufficient proofs for the validity of a hypothesis. In other words, one should not proceed by induction, but by deduction: rather than trying to verify, by adding evidence to evidence, the wise scholar should try to falsify, to test a theory and possibly prove it wrong.
Whatever one may think of Popper's views, testing Dooyeweerd's statements cannot take place within the limits of the present discussion. Further debate and research are needed.
Descriptive, prescriptive, regulative …?
When one asks, 'Is this reformed?', one might have in mind the compatibility of a certain idea, result or method with the basic principle of the reformed tradition. Should such a central principle of Calvinism be regarded as descriptive or prescriptive? Does it simply describe what happened up to now, or does it prescribe a direction for the future? More precisely: Is reformed theorising supposed to be simply compatible (not in conflict) with its basic principle, or should it be internally shaped by it?
To answer these questions, Sewell's (2011:8ff.) characterisation of the Calvinist attitude towards Scripture can come in quite useful. In his opinion, during the Reformation a few different understandings of scriptural authority emerged (one could also say: understandings of revelation, or of God's will). Sewell distinguishes four attitudes:
• Corrective (mainly Lutheran and Anglican).
• Exemplary (Anabaptist).
• Regulative.
• Directional (mainly reformed).
For the purposes of this article it is not necessary to explain the differences between these approaches in any great detail. It is sufficient to say that the regulative and the directional understanding of Scripture (in the last two above) are, according to Sewell, the most appropriate (and the most commonly adopted in) reformed circles. Although Sewell recommends the directional option, one can notice that in both cases Scripture has a fully normative role. This means that no adiaphora9 were recognised. A good example is given by the controversies about the Sunday service. Whilst the corrective approach led to legitimising whatever practice is not explicitly excluded by Scripture, the reformed attitude was inclined to accept only what is legitimised by Scripture.
The same attitude should be maintained towards our fundamental principle. It is there to play the role of a paradigm, not simply to legitimise whatever is not in open conflict with itself. A groundmotive is there to help devise the new and the original, not simply to help one accommodate to the unimportant, or to the least-unacceptable amongst different options.
There are surely many more questions that could arise from this discussion. For example one may ask: Is this fundamental principle sufficient in itself, or does it need to be integrated by what Meeter calls 'corollary principles'? In other words: How far can this principle help, in recognising a doctrine or policy as being 'reformed'? Unfortunately, a lack of space limits further discussion in this article. However, it is good what has been achieved.
In this article, the author has tried to provide a philosophically grounded answer to the question concerning the possible existence of a central principle of Calvinism. The article started by suggesting a few guidelines that should help in identifying ideas, criteria and principles that cannot themselves be accepted as candidates for the role of 'central principle'.
Furthermore, the answer that he has been presented (and hopefully clarified) takes into account, not only reformed theology, but the whole complex of Calvinism as a way of life. It does not only cover Dutch Calvinism, or only a section of its history, but it applies (unless the assumption can be proven false) to Calvinism as a whole, in all countries and all ages. Finally, the suggested principle has a clear collocation: It is not scientific, but it belongs to the deepest roots of reflection and belief; it stems from the groundmotif level. Hopefully all this, including some unanswered questions, may stimulate further debate and contributions.
Competing interests
The author declares that he has no financial or personal relationship(s) that may have inappropriately influenced him in writing this article.
Bos, A.P., 1986, 'Het grondmotief van de Griekse cultuur en het Titanische zin-perspectief', Philosophia Reformata 60(1-2), 117-137. http://dx.doi.org/10.1163/22116117-90001459 [ Links ]
Bos, A.P., 1988, 'The ground motive of Greek culture and the Titanic perspective on the meaning of reality', Journal for Christian Scholarship 24(3-4), 94-123. [ Links ]
Bos, A.P., 1994, 'H. Dooyeweerd en de wijsbegeerte van de oudheid', in H.G. Geertsema, J. Zwart, J. de Bruijn, J. van der Hoeven & A. Soetman (eds.), Herman Dooyeweerd (1894-1977): Breedte en actualiteit van zijn filosofie, pp. 197-227, Kok, Kampen. [ Links ]
Clouser, R.A., 2005, The myth of religious neutrality: An essay on the hidden role of religious belief in theories, University of Notre Dame, Notre Dame. [ Links ]
Coletto, R., 2014, 'Two-kingdom worldviews: Attempting a translation', Pro Rege 42(3), 8-16. [ Links ]
De Chirico, L., 2003, Evangelical theological perspectives on post-Vatican II Roman Catholicism, Peter Lang, Bern. [ Links ]
Dooyeweerd, H., 1926, The significance of the cosmonomic idea for the science of law and legal philosophy, Inaugural lecture, Free University, Amsterdam, 15 October. [ Links ]
Dooyeweerd, H., 1966, 'Het oecumenisch-reformatorisch grondmotief van de wijsbegeerte der wetsidee en de grondslag van der vrije universiteit', Philosophia Reformata 31(1-2), 3-15. http://dx.doi.org/10.1163/22116117-90001114 [ Links ]
Dooyeweerd, H., 1979, Roots of western culture: Pagan, secular and Christian options, Wedge Publishing, Toronto. [ Links ]
Dooyeweerd, H., 1980, In the twilight of western thought, The Craig Press, Nutley. [ Links ]
Dooyeweerd, H., 1984. A new critique of theoretical thought in 4 volumes, vol. 1, Paideia, Jordan Station. [ Links ]
Dooyeweerd, H., 2008, The struggle for a Christian politics: An essay in grounding the Calvinistic worldview in its law-idea, Edwin Meller, Lewiston. [ Links ]
Duvenage, B., 1985, Christian scholarship as Word-bound scholarship, PU for CHE, Potchefstroom. (Potchefstroom Studies in Christian Scholarship). [ Links ]
Frame, J.M., 1987, The doctrine of the knowledge of God: A theology of lordship, Presbyterian & Reformed Publishers, Phillipsburg. [ Links ]
Klapwijk, J., 1989, 'On worldview and philosophy: A response to Wolters and Olthuis', in P.A. Marshall, S. Griffioen & R.J. Mouw (eds.), Stained glass: Worldviews and Social Science, pp. 41-55, University Press of America, Lanham. [ Links ]
Klapwijk, J., 2013, 'Abraham Kuyper on science, theology and university', Philosophia Reformata 78(1), 18-46. http://dx.doi.org/10.1163/22116117-90000537 [ Links ]
Kuyper, A., 1931, Lectures on Calvinism, Eerdmans, Grand Rapids. [ Links ]
Marshall, P., 1991, A Calvinist political theory, PU for CHE, Potchefstroom. (Institute for Reformational Studies). [ Links ]
Meeter, H.H., 1930, The fundamental principle of Calvinism, Eerdmans, Grand Rapids. [ Links ]
Niebuhr, H.R., 1956, Christ and culture, Harper & Row, New York. [ Links ]
Olthuis, J., 1970, 'Must the church become secular?', in Anon (ed.), Out of concern for the church: Five essays, pp. 106-125, Wedge Publishing, Toronto. [ Links ]
Runia, D.T., 1989, 'Dooyeweerd, Bos and the "grondmotief" of Greek culture', Philosophia Reformata54(2), 162-163. http://dx.doi.org/10.1163/22116117-90001518 [ Links ]
Schuurman, E., 1995, 'The technological culture between the times', in S. Griffioen & B.M. Balk (eds.),Christian philosophy at the close of the twentieth century: Assessment and perspective, pp. 185-200, Kok, Kampen. [ Links ]
Sewell, K.C., 2011, 'On multiple Calvinisms: Historical trajectories, contemporary predicaments and contestable futures', Pro Rege 39(4), 7-14. [ Links ]
Stoker, H.G., 2008, The philosophy of the creation idea, translation of chapter 6 of Oorsprong en rigting, trans. J.L. van der Walt, under the auspices of the School of Philosophy, Potchefstroom Campus, North-West University, Potchefstroom. [ Links ]
Strauss, D.F.M., 2009, 'The many-sided meaning of love: Some implications of philosophical reflections for theology', Nederduitse Gereformeerde Teologiese Tydskrif 50(1-2), 226-241. [ Links ]
Terhaar, T., 2014, 'The task and role of theatre', Pro Rege 42(3), 34-39. [ Links ]
Van der Walt, B.J., 1994, The liberating message: A Christian worldview for Africa, PU for CHE, Potchefstroom. (Institute for Reformational Studies). [ Links ]
Van der Walt, B.J., 2012, 'Flying on the wings of Vollenhoven's radical Christian worldview: A reconsideration of the usual typology of Christian worldviews', Koers 77(1), 14 pages, online http://dx.doi.org/10.4102/koers.v77i1.31 [ Links ]
VanDrunen, D., 2012, 'The two kingdoms and reformed Christianity: Why recovering an old paradigm is historically sound, biblically grounded, and practically useful', Pro Rege 40(3), 31-38. [ Links ]
Venter, R., 2010, 'Doing trinitarian theology: Primary references to God and imagination', In die Skriflig44(3-4), 565-579. http://dx.doi.org/10.4102/ids.v44i3/4.162 [ Links ]
Wolters, A.M., 1989, 'On the idea of worldview and its relation to philosophy', in P.A. Marshall, S. Griffioen & R.J. Mouw (eds.), Stained glass: Worldviews and social science, pp. 14-25, University Press of America, Lanham. [ Links ]
Renato Coletto
Private Bag X6001
Internal Box 208
Potchefstroom 2520, South Africa
Email: firstname.lastname@example.com
Received: 14 Apr. 2015
Accepted: 26 June 2015
Published: 04 Sept. 2015
1 A list of previous Pro Rege articles dealing with these issues is available on p. 38 (endnote 3) of VanDrunen's (2012) article.
2 The term principle is not used here in the sense of 'tenet' or axiom. This might suggest that Calvinism (or any other system) is based on reason or logic. Instead, the word principle here refers to what stands in the principium, in the beginning. The term is used in the sense of the (pre-scientific) root, the source, the basic pattern of a system of thought. Whilst rationality is not absent from this principle, it does not characterise it, as rationality is blended with belief, emotional commitment, love, and so forth. In other words, this principle stems from the 'heart' (in the biblical sense of the 'source of life' - Pr 4:23).
3 Van der Walt (1994:102), amongst others, suggests that five basic worldviews shape the life and doctrines of the main Christian traditions. These worldviews are 'grace within nature' (Liberalism), 'grace above nature' (Catholicism), 'grace alongside nature' (Lutheranism), 'grace opposes nature' (Anabaptism, Pentecostalism), and 'grace transforms nature' (Calvinism).
4 See in this regard the well-known discussion about the groundmotive of the ancient Greek civilisation. The whole discussion is about identifying the most fundamental motif. Whilst Dooyeweerd identified it as the motive of 'matter and form', Bos (1986; 1988) proposes the 'titanic perspective of meaning'. Runia (1989) suggests that Bos' proposal points to a very important theme in Greek culture, but that theme is not important enough to be regarded as the fundamental groundmotive. Bos (1994:220) too recognises that Dooyeweerd's proposal ('matter and form') does account fairly well for the inherent dialectic of Greek thought.
5 Dooyeweerd distinguished five groundmotives operating in the history of western culture, namely the motif of matter and form (ancient Greek world), power and law (Roman culture), the biblical motive of creation, fall and redemption (early Christian world), the motive of grace and nature (medieval Christianity), and the motive of nature and freedom (humanist culture). For a brief but useful introduction, see Dooyeweerd (1979).
6 The term cosmonomic is derived from the Greek terms cosmos [universe] and nomos [law]. The cosmonomic idea is therefore an idea of the law(s) governing the universe. (Law should of course not be understood in a merely juridical sense). The law-idea is also called 'transcendental', in the sense that it points beyond itself, towards the Origin of the cosmos and its order.
7 One might wonder whether this twofold formulation does answer the three questions posed by the cosmonomic or transcendental idea. Apparently, the second question concerning the unity or fullness of meaning is not addressed. However, as Dooyeweerd (1984, 1: 507) regards 'Christ as the root and fullness of meaning of the cosmos', one can say that this question is implicitly answered in the first part of his formulation, referring to the sovereignty of God.
8 In this regard, I have in mind Olthuis' (1970:119) witty comparison between the nature-and-grace models and the creation-fall-redemption models. Olthuis remarks that 'it is impossible to fit three pegs into two holes!' Although it constitutes a smart image, it might give the impression that groundmotives are constituted by separate 'pegs' or elements. This is surely not true with the Christian groundmotive. On the contrary, Dooyeweerd often insisted on the integral character of the motive of creation-fall-redemption. In the end, the three motives constitute only one groundmotive; and something similar is true of the nature-and-grace motive, and of others.
9 The unimportant factors: In the Sunday service, for example wearing ceremonial dresses or using incense was regarded as unimportant (and therefore legitimate) by most Lutherans and Anglicans. According to Dooyeweerd (1984, 1:507) identifying 'Christ as the root and fullness of meaning of the cosmos' excludes the possibility of regarding any issues or factors as unimportant.


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10/10/2008 - Governments need to put in place comprehensive strategies to make their tourism industries more competitive and work with industry and regional and local authorities to promote sustainable tourism development. This was the message from a High-level OECD Committee meeting on Tourism in Italy on 9-10 October 2008 involving ministers and industry experts from 27 OECD countries and 12 non-member countries.
"The impact of rapid changes induced by climate change and globalisation on tourism demand, transport, information and tourism's vulnerability to external shocks, such as the current financial crisis, the rise in energy costs or recent attacks on tourists, has highlighted the need for an integrated and coherent "whole of government" policy framework for tourism." said Deputy Secretary-General Pier Carlo Padoan. "A broad mix of policies across governments is a key element in supporting productivity improvements in services and a sustainable and competitive tourism economy in the long term. The OECD looks forward to playing a key role in assisting member economies in moving this agenda forward".
Ms Michela Vittoria Brambilla, Secretary of State for Tourism in Italy called for "a more networked approach to tourism policy development associating the multiplicity of stakeholders, within governments, the private sector and local communities".
An Action Statement on Tourism Policy issued at the meeting called on countries to consider a range of policies to help develop their tourism industry. Among the recommendations:
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Mad Z's bakery off to a great start
Total Members Voted: 18
Portal series.
is boring
Saying that you cause a flame war! NO it not!!!
Don't react. Reacting could cause a flame war. You both have your own opinions on Pokemon. Personally, I don't like Pokemon. But that's my opinion, I am allowed to not like it. And you are allowed to like it as well. You don't have to have the same opinions as everybody, but everyone is allowed their own opinion.
You no like pokemon!
Ha! no! I'm interested in dinosaur king which is made by the same people, it's pretty much the same
You like pokemon!!!
Oh god! Noooooooooooo!
You don't like pokemon!!!
Nope. Are you spamming!?
I'm not spamming!!!! And you do like pokemon!
You are spamming. I don't like Pokemon
What makes you think I don't like pokemon!!! Because I do!!!
You are spamming. I don't like Pokemon. YOU do like Pokemon
I do like Pokemon!!! And you don't!!! Not the other way around!!!
By the way I'd like to point out that you have more [smite]s than [thank]s
Noooooo!!!!! no one takes any of my jokes!
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Nick Davies
After completing his studies at the Royal College of Music, Davies started his career primarily within musicals. In London's West End alone he has been musical director for about ten productions, including The Sound of Music, My Fair Lady and The Phantom of the Opera. For Les Misérables he was musical supervisor in productions in Germany, Finland and Belgium and was also musical director for the concert tour of Scandinavia. In addition, he was also musical director and conductor for the world premiere of Disney/ Cameron Mackintosh's Mary Poppins at the Prince Edward Theatre and in 2006 he was musical director for Evita at the Adelphi Theatre.
Nick Davies has been engaged by a number of orchestras in Europe including the Royal Philharmonic Orchestra, the Hallé Orchestra, the Gothenburg Symphony Orchestra, the Royal Stockholm Philharmonic Orchestra and the Royal Scottish National Orchestra. At the New York City Opera, he was musical director for Rodgers & Hammerstein's Cinderella. In Scandinavia he has been supervisor and conductor for the musicals Miss Saigon, Evita, Beauty and the Beast, The Three-penny Opera and The Producers in Helsinki. At Oscars Theatre in Stockholm, in 2001, he conducted the first performance of Garbo – The Musical. He is also Prinicipal Conductor with the Vantaa Pops Orchestra in Finland. Since 2007 Nick Davies has been conductor at the Nobel Peace Prize gala concert in Oslo.
Davies is a frequent guest on BBC Radio 2; for example, in the famous radio show Friday Night is Music Night, and as a conductor, he is a frequently engaged by solo artists when making recordings. He made his debut in Australia in 2009 with The Melbourne Symphony Orchestra followed by The Sydney Symphony Orchestra. Most recently, his guest appearances have included those at Orchestra della Toscana, the Bergen Symphony Orchestra, Adelaide Symphony Orchestra and the City of Birmingham Symphony Orchestra. He was also conductor during the TV transmission of the Memorial Concert at the Oslo Spektrum for the victims of the Utøya massacre.
At The Göteborg Opera, Nick Davies has previously conducted My Fair Lady, Guys and Dolls, and the Twelfth Night Concert in 2011.


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From salsa to salad to soup, these 20 recipes will help you make the most of this in-season exotic fruit.
Investing in one bottle of Sriracha chili sauce means no boring meals for a year! (Or almost month if you enjoy Sriracha as much as this writer does.)
The next time you're packing lunch, leave the bread at home — instead, try one of these delicious and fun non-sandwich meals.
Whisking cream by hand can seem intimidating, but with a little bit of time and gumption, you can make your very own delicious homemade whipped cream.
Fish has plenty of protein and fewer calories than other meats — plus it's easy on the budget. Discover delicious ways to prepare frugal white fish.
Hot or cold, tea is a remarkably versatile beverage. Whether simple or fancy, hot or cold, discover 10 delicious and frugal ways to enjoy tea.
Kale is a frugal, healthy powerhouse that tastes great...if you know how to prepare it right. Incorporate kale into your diet with these simple recipes.
Throwing away food is like throwing away money. These recipes will help you stop wasting both — and make your leftover food taste totally new.
Whether you're a die-hard salad lover or a chopped-veggies newbie, these 25 delicious, easy-to-make dressings will spice up your salads.
From soups to sauces, using frugal chicken stock is a great way to pump up the flavor in a variety of dishes. Check out these delicious and surprising recipes.
For cheap, filling, and simple dinners with lots of leftovers, it's hard to beat these delicious casserole recipes.
From creative crafts to delicious recipes to helpful household hacks, this heaping bushel of apple ideas will keep you busy and well-fed all autumn long.
Easy to dress up or down, rotisserie chicken can drastically slash the time it takes to make dinner. Check out these fast, healthy, and delicious meals.
Whether you're wide-eyed or totally groggy in the morning, there's a cheap, quick, at-home breakfast for you. Try one of these great morning noshes.
To celebrate St. Patrick's Day, pour yourself a pint and cook up some of these perfectly festive (and frugal!) potato dishes.
Potluck office parties are common — but how do you feed the crowd without breaking the bank? Read this for crowd-pleasing, easy, and cheap recipes.
If you're gluten-free this recipe for trail mix bars that cost around 30 cents a piece to make, will keep you in the black and spare your GI tract.
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text:
For those following the trends, this issue is updated through the middle of December. No real noteworthy changes of late other than CPI is now in positive territory, the money aggregates are settling back down, but credit is still definitely under pressure:
Here are a couple of Fed charts I haven't shown before but are very interesting… this first one shows Commercial and Industrial loans coming from large Commercial Banks, and is expressed in billions change from a year ago:
Here's Government Current Receipts expressed in billions change from a year ago. Receipts down massively, spending up massively to compensate, lol, only in Wonderland:
Construction Spending Increased 1.3% in October
3 hours ago


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Things are getting Hot in Cleveland during this week's episode of the TV Land comedy — seriously.
Photo Gallery: Everybody's posing nude!
When the ladies — Melanie (Valerie Bertinelli), Victoria (Wendie Malick), Joy (Jane Leeves), Elka (Betty White) and Elka's BFF Mamie Sue (guest star Georgia Engel) — head to a meditation retreat, they'll find spiritual guidance from a yogi played by Ed Begley Jr. But when he mixes up the girls' itinerary, things get really interesting. (No wonder the episode is titled "Fast and Furious.") Can anyone say fivesome? Check out the exclusive sneak peek below!
Hot in Cleveland airs Wednesdays at 10/9c on TV Land.


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text: Dress up the refreshment table at your party with these Happy Grumpy Birthday Custom 2 Liter Bottle Labels. Our versatile bottle labels also add unique pizazz to milk bottles and other large beverage containers. They are custom designed by Birthday Direct on high quality satin sheen paper to coordinate with our Happy Grumpy Birthday Party Decorations.


text: Thinking Theology: Bangladesh (October 2015) RESOURCESINTERNATIONAL GATHERINGSTHINKING THEOLOGY: BANGLADESH (OCTOBER 2015) About From 5 to 8 October 2015, 59 people attended a Thinking Theology conference in Dhaka, Bangladesh. The gathering encouraged delegates to deepen their understanding of integral mission and to share their thoughts on what this looks like in practice. Here are some testimonials about how the conference changed participants' understanding of integral mission: 'Live my faith in action like Christ did. Use my every means to bring and glorify Christ wherever I go and live.' 'Since I am working on integral mission for the past seven years, I got refreshed in this conference.' 'We should work together and help each other.' 'It challenged me to build the capacity of the church, work with the body of Jesus Christ and focus on the transformational development of God's Kingdom.' 'Importance of integrating Christ in social development projects.' The conference was also a wonderful time of building new friendships and networks, linking delegates from Bangladesh, Nepal, India and the UK. Learning resources Conference report (PDF 1.8 MB) detailing key learning points from all of the sessions VIDEO HIGHLIGHTS FROM THINKING THEOLOGY: BANGLADESH. VIDEOS OF THE MAIN SESSIONS FROM THINKING THEOLOGY: BANGLADESH. Plenary talk given by Shourabh Pholia of the Bible Society. Shourabh reminds us of the importance of listening to God and letting the Bible shape our development work as we seek to tackle poverty and injustice. Plenary talk given by Dr Hannah Swithinbank. This session looked at the ways in which different types of people absorb, process and use information and ideas. Understanding how we learn and how other people learn can be helpful for improving how we work together. Panel discussion hosted by Dr Hannah Swithinbank. Steve Collins, Celia Mahtani and Shourabh Phoila discuss the question 'How do you learn about God?'. Plenary talk given by David Westlake. This plenary session explored what it means to be sent as Jesus was sent, and how this helps us to understand 'mission'. Panel discussion hosted by David Westlake. In this session Rokhum Lalbiaklui, Leor Sarka and B.P Kanal reflect on the question 'How did you grasp Integral Mission and what did it mean for you?'' Panel discussion hosted by David Westlake. In this panel discussion, Ajit Hazra, Father Emmanuel Rozario and Kohima Daring help us to explore the challenges and opportunities for Integral Mission. Plenary talk given by Michael Roy of the Anglican Alliance. The majority of the world's population now live in urban areas. This session looks at what urbanisation means for the mission of the Church and possible Biblical responses. Panel discussion hosted by Dr Hannah Swithinbank. Answering the question 'How have churches engaged with urbanisation?', Catherine Guda, Francis Atul Sarker and Michael Roy help us to explore the challenges and opportunities churches face in responding to urbanisation. Plenary talk given by Deepak and Celia Mahtani. Leadership is one of the most talked and written about but least understood concepts. In this plenary Celia and Deepak share a Biblical perspective of leadership, discussing the way Jesus demonstrated a Kingdom Leadership Model. Panel discussion hosted by Deepak and Celia Mahtani. This session looks further at what it means to lead like Christ. The panellists discuss how their faith guides their leadership. Final plenary session by David Westlake. This session encourages us to always reflect upon on our work with a Biblical lens and to do work which brings glory to God. Share on Facebook Share on Twitter Share by Email Print Share on Facebook Share on Twitter Share by Email Print


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THE Glasgow Boys exhibition on view in Glasgow's Kelvingrove Museum — which features works painted around the Helensburgh area and by local artists — has been well attended and highly acclaimed. But the gender balance was redressed!
An exhibition of paintings, decorative and applied art by the Glasgow Girls (1890–1930) opened in Kirkcudbright Town Hall on Saturday July 3 and ran until the end of August.
This was the first major Glasgow Girls exhibition since one in the Kelvingrove Museum in 1990. Liz Arthur, formerly a Glasgow Museums curator, was involved with the 1990 exhibition and was curator for the exhibition in Kirkcudbright. Funding for the ambitious event came from the Kirkcudbright 2000 Group, supported by Dumfries and Galloway Council.
Visitors to the exhibition saw displayed together for the first time works from public and private collections, many of which had not been on view to the public before.
As the Glasgow Boys and Girls had strong links with Helensburgh it is not surprising that the exhibition included a number of paintings from this area.
Notable among these was the work of Norah Neilson Gray, who was born in Helensburgh in 1882, studied at Glasgow School of Art, and whose lyrical watercolours, such as "July Night, Loch Lomond" (above), evoke familiar local scenes.
"July Night, Loch Lomond" was lent to the Kirkcudbright exhibition from the Anderson Trust Collection, currently on view in Helensburgh Library.
Also on loan to Kirkcudbright were a number of Norah Neilson Gray's paintings in private collections, and one of her most accomplished watercolours, entitled "Hôpital Auxilaire d'Armée 30, Abbaye de Royaumont" (left), which is permanently on display in Helensburgh Library.
As the title suggests this is not a local subject. The painting, depicts the interior of the Abbaye, near Paris, adapted for use as an army hospital and staffed entirely by women from the Scottish Women's Hospitals.
It was inspired by the artist's experience as a volunteer nurse in the hospital at Royaumont during the First World War. In addition to its merits as a work of art, it has considerable historic significance and in 2005 was on loan to the Quincentenary Exhibition of the Royal College of Surgeons in Edinburgh.
Other artists represented in the Glasgow Girls exhibition included Annie French, Jessie M.King, and Eleanor Moore, the mother of a well-loved local artist, Ailsa Tanner.
The town of Kirkcudbright and the surrounding area have always been much loved by artists, in particular at the turn of the last century when many of the leading Glasgow Boys and Girls were attracted to live and work there.
It was therefore a very fitting venue for the exhibition of The Glasgow Girls, which attracted visitors from many parts of Scotland and further afield. The exhibition closed at the end of August, but a selection of the exhibits are now on display at Glasgow School of Art.