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Changing a church one conversation at a time – 18 ideas
How do churches grow? Great preaching, interesting programmes, good music? All of these are hugely important but what sort of conversations we take part in before, after and perhaps in services changes the culture of the church and makes a big difference as to whether they are likely to stick around, settle in and grow up in their Christian lives.
How can we as individuals and as churches ensure that our churches are places where the new-comer is made to feel welcome and community functions through our conversations.
A state of mind
1. Make it your business, a stated prayerful intent, to make a difference to someone else's life at each church meeting, service or event. Pray that God will use you to speak words of life and hope into someone else's life.
2. Adopt a deliberate mindset of looking out for others, thinking who's new, who's sitting on their own, who looks weary and be strategic in your conversations.
3. Plan to be there early. In your mind think of the church service as starting at least 5 minutes before the service start time rather than 5 minutes after the service start time.
Meeting someone for the first time
4. Look to meet someone you've not met before. Don't leave it to others. You don't need to be an extravert or have profound things to say you just need to care. If you're the shy type then try and involve someone else in the conversation.
5. Greet people with a friendly smile and a 'hello' even if you can't stop at that moment to speak with them.
6. Don't assume someone you meet for the first time is a Christian or even a regular church-goer.
7. Do be discreet in how you ask someone what they believe. Maybe 'do you have a faith?' is better than 'so are you a Christian?'
8. Once you've chatted for a few minutes with someone new why not introduce them to someone else and after a brief introduction leave them to it.
Meeting someone a second time
9. When you meet someone a first time try and jot down their name and one or two details. Use that to pray for them in the week.
10. A second conversation, maybe a week later, is often of greater value than a first. The fact that you've remembered a name and gone to speak to someone again communicates a great deal about the value you put on someone.
11. Maybe try and introduce them this time to someone who you think that they may have something in common with or appreciate meeting.
General conversation
12. Promote a culture of deeper conversation by remembering a key point from the sermon and one thing that you learned from it. Rather than simply asking 'what did you think of the sermon' offer to them instead one way in which you were helped by the sermon and only then ask what they got out of it.
13. Don't hide behind the fact that if you are in a larger church you may not know the individual
Making it last
14. If you're hosting church people for lunch why not leave one or two places to be filled after the morning service. That way the newcomer gets an invite to lunch.
15. If you a part of a good social network in the church and there is space for others to join eg group cinema trip or Frisbee in the park why not look to include and involve someone who otherwise might face a quiet weekend.
Church activities
16. Organise a bring and share church-lunch on a regular basis to extend hospitality and welcome. We have one once a month after the morning service and approximately 60% of the congregation stay including a surprising number of visitors.
17. It can be a bit awkward and may not be something you do every week but why not include an opportunity in the service to 'talk to someone you don't know' along with an encouragement to carry on the conversation afterwards.
18. Whether or not you have anything as formal as a welcome desk or welcome team at least ensure that there is someone at the door to offer a friendly greeting as people arrive and a friendly goodbye as people leave.
13 questions for churches on supporting women who go back to work and women who don't
1. Do we understand that our own church has a 'culture' including a set of often unspoken assumptions that shape the attitudes and opinions surrounding the question of whether women should return to work?
2. Does this culture create and enforce an expectation that there is only one godly thing a family can do in deciding if and when women return to work. Does that culture operate blindly ie without any regard for each family's set of circumstances and situation?
3. To what extent is the culture of our church informed by biblical principles of child-rearing and to what extent by culture and tradition. Do we expect a uniform pattern of behaviour amongst women once children come along? Are women under an unfair pressure in terms of what is appropriate as a 'Christian' in the decision as to whether they return to work or not?
4. How do we provide practical advice and assistance for couples starting a family as they reach their decision? How do we appropriately help them assess where they stand on that spectrum between choosing to work – having to work – choosing to stay at home.
5. Do we prepare young couples before children come along eg in marriage preparation so that the decisions that they make on Continue reading »
Rob Bell isn't a universalist but he probably should be
It was AW Tozer who said 'What comes into a person's mind when they think about God is the most important thing about them.' Nowhere is that statement more obviously true than in chapter 4 of Bell's book 'Love wins'. It is in this chapter that he is at his most controversial and it is his doctrine of God that enables him to consider the possibility that perhaps in the end all will be saved.
What comes into Bell's mind when he thinks about God is that 'God is love.' For Bell that is God's essential attribute and it shapes the discussion of the chapter.
There is no talk in the chapter for example of God's holiness and Bell's decision to single out one attribute to which all others must eventually give way (why else the title of the book) leads to his tentative conclusions that for God to be God almost requires the final salvation of all.
Does God define himself as love above all else?
The book of 1 John is so instructive for us on this matter for in it we find two statements from John about God's very nature. God is love John tells us in chapter 4 but God is light we are reminded in chapter 1. God in the scripture reveals himself as a God of love but not a God of love only, also a God of holiness. God's punishment of sin is an outworking of his holiness. If God's holiness must give way to his love we find ourselves ever-closer to the position of Bell. The problem for Bell is that Jesus never does this and neither do the New Testament authors.
So what happens when one attribute of God is singled out in this way?
Well with his doctrine of God clear in his mind Bell turns to his doctrine of salvation.
Bell does not give us a lot of Bible in this chapter but he does choose to quote Paul and 1 Timothy 2 where Paul writes 'God wants all people to be saved and to come to a knowledge of the truth.'
Given God is love and given what therefore God wants 'will all people be saved or will God not get what God wants?'
Does this magnificent, mighty, marvellous God fail in the end?
And Bell is absolutely right to recognise that the God of the Bible does get what he wants. We are reminded time and again in scripture that God's plans and purposes are unstoppable.
In the Bible, God is not helpless, God is not powerless, and God is not impotent.
This God doesn't give up. Ever.
What has the church taught?
So if we only get this life to choose heaven and hell in this life by the response we make to God. If it really is 'One or the other, forever.' Then Bell logically concludes 'God in the end doesn't get what God wants'
No wonder Bell leaves the door open to what is sometimes called post-mortem salvation. The idead that after death given enough time, some people could eventually move into a new state?
Now Bell realises that this will sound heretical to many ears especially coming from a bible-believing evangelical. So it is important for him to establish that his view has a history. It has no such pedigree amongst evangelicals and his abuse of a Martin Luther text in his book to suggest it does is something that has been highlighted by a number of critics notably Carl Trueman. One can only hope that for the sake of integirity it is removed from any future editions.
So with no history of evangelicals adopting such a view Bell turns to the ancient church fathers
Beginning with the early church, there is a long tradition of Christians who bleive that God will ultimately restore everything and everybody.
Bell cites Clement of Alexandria, Origen, Gregory of Nysaa and Eusebius in support of his views. It was certainly the case that a number of the fathers held that punishment in hell that was restorative.
Here is an extract from one scholar on the view of the early church on the doctrine of universal salvation:
Early Christian theology offered three major readings of the manner in which the story concludes for those who have not responded positively to the divine work of salvation during their earthly lives. The majority reading, represented by Tertullian and Augustine, understands the eschatological punishment of such persons as eternal in duration—the everlasting torment of separation from God. Some of the second- and third-century apologists, represented by Justin Martyr and Arnobius, offered what was ultimately a minority reading in which punishment is eternal in effect rather than duration—following the resurrection, the wicked are destroyed, evil therefore ceases to exist, and God is "all in all." The other minority reading is represented by Clement, Origen, and Gregory—punishment is eternal in effect rather than duration, but its effect is not destruction but transformation.
What brings God glory?
But we find ourselves returning again to the major note of Bell's book. If God is love then everlasting punishment cannot bring God glory.
Central to their trust that all would be reconciled was the belief that untold masses of people suffering forever doesn't bring God glory. Restoration brings God glory; eternal torment doesn't.
God's love will eventually melt even the hardest of hearts
If Bell is right on this point then one has to ask could it bring glory to God for Satan to be in hell. If eternal torment does not bring glory to God then how can the torment of angels, created by God as good creatures, bring God glory? Surely Satan given enough time will choose life and does not God's own glory demand it.
Of course those of us who seek to affirm that God is love but God is also holy see God's glory made manifest in the salvation of some but also the condemnation of others. Paul in Romans chapter 9 writes:
What if God, choosing to show his wrath and make his power known, bore with great patience the objects of his wrath – prepared for destruction? What if he did this to make the riches of his glory known to the objects of his mercy, whom he prepared in advance for glory.
For Paul God's glory is revealed in the revelation of his perfect justice as an expression of his holiness in the punishment of sinners. God's glory is revealed in the revelation of his perfect love in the salvation of sinners. Both reveal God's glory. One should not be set over the other. Heaven and hell together manifest God's glory, wisdom and power.
What then do you have to believe to be a Christian?
For Bell 'you don't have to believe it [eternal hell] to be a Christian.' Clearly he regards it as no heresy to believe in a hell in which punishment is finally restorative and he may be right. And if heresy is understood as a denial of the gospel on a par with a rejection of the deity of Christ or the bodily resurrection or the trinity he I guess has a point.
But it's crucial to remember that Bell is asking for a lot more than that. He is asking for this minority view to have an equal place at the table. To be considered a valid option alongside traditional interpretations despite the weight of Biblical evidence against him.
To shun, sensor, or ostracize someone for holding this belief is to fail to extend grace to each other in a discussion that has had plenty of room for varied perspectives for hundreds of years now.
But the tone of the book goes even further. Surely Bell, in presenting his own views in the way he does is not actually arguing that his view is one of a number of valid options but really the only view that presents a true picture of the God of the Bible and the view that alone brings glory to God!
God's love means human freedom to choose heaven or hell
So will hell eventually be empty? Bell certainly is hopeful but he is not dogmatic. In a sense neither he nor God can decide. For it is the choice of every individual, even in hell, to choose.
Love demands freedom. It always has, and it always will. We are free to resist, reject, and rebel against God's ways for us. We can have all the hell we want.
We see people choose another way all the time. That impulse lurks in all of us. So will those who have said no to God's love in this life continue to say no in the next? Love demands freedom, and freedom provides the possibility.
So is Bell a Universalist?
If God is love but human beings have a real freedom then it's a question he can't answer. It's a question no-one can answer.
Will everybody be saved, or will some perish apart from God forever because of their choices? Those are questions, or more accurately, those are tensions we are free to leave fully intact. We don't need to resolve them or answer them because we can't.
If Bell is not a universalist he should be
The more I've reflected on this chapter of the book the more I think that Bell ducks the question in his conclusion and the more unsatisfying I find his final position..
1) Bell has maintained that God wills the salvation of all and he rightly asks can God's will fail. Surely his will cannot fail.
2) Bell has maintained that the torment of souls in hell cannot bring God glory. Restoration brings God glory; eternal torment doesn't
3) Bell believes in the sovereignty of God. Surely such a God knows the end from the beginning. Surely Bell believes, therefore, that God would only make a world in which his will could be finally done.
4) Bell, wisely, is unwilling to be counted as a dogmatic universalist. He cannot find definitive proof in the Scriptures for universal salvation nor can he work out how God will ensure his will is brought to pass. But his doctrine of God should make him an optimistic universalist.
How God's will will be done he does not know that his will will be done he should be ready to affirm.
Why Atheists are believers too
In his book A short history of nearly everything Bill Bryson writes 'It seems impossible that you could get something from nothing, but the fact that once there was nothing and now there is a universe is evident proof that you can.'
Bryson, like a lot of atheists I've met, accepts that the universe had a beginning but can't accept that God was the cause.
Yet we must all answer the question first asked by Leibniz 'why is there something rather than nothing?' or to put it in more scientific language 'why is the universe here?'. There are only three options open to us;
1) The universe has always existed
2) Someone or something caused the universe – that which some people call 'god'
3) The universe came to be literally from nothing (without a cause)
Now what I find striking and very revealing is that most atheists opt, like Bryson, for option 3.
It's striking because in doing so it's hard not to accuse them of thinking irrationally. After all there is nothing in science and nothing in our known experience to suggest that something comes from nothing. It's striking because atheists enjoy nothing more than mocking Christians for believing in something without evidence or proof, namely god and yet do exactly the same when it comes to the origins of the universe.
After all what could be more improbable than believing that the universe simply came out of nowhere. Is it not in fact the most counter-intuitive and illogical option of the three available to us. It is to go against everything that we know and everything that science teaches. When something happens we ALWAYS look for a cause. We seek a reasonable explanation. We ask where does it come from. We never shrug our shoulders and say things just happen. If we did we'd give up scientific endeavour.
Atheism's article of faith
Belief in the god of the Bible is dismissed as being as fanciful as belief in pink unicorns or the flying spaghetti monster. But Atheists don't enjoy being reminded that their whole worldview rests on believing an extremely unlikely idea – a self-creating universe – and believing it as an article of faith.
It's why I not only ask atheists 'why does this universe exist?' but most importantly 'what reason do you have for holding the answer that you do?'
So when an atheist such as Quentin Smith concludes 'the most reasonable belief is that we came from nothing, by nothing, and for nothing' he is not speaking from reason but against reason for there is no reason at all to believe that things come into being from absolutely nothing. An atheist who believes in an uncaused universe is not being reasonable at all. In reality they are doing what the theist is accused of doing all the time – playing the faith card! They are saying 'I believe because I believe and I may not have a reason to believe it but it's what I want to believe and that is enough for me.' Maybe they think that one day we will find reason to believe it but we all know that at present there is none and by any other name that is religion. Belief not based on what you know to be true but what you want to be true.
What is the conclusion?
Atheists are as much people of faith, belief, maybe even superstition, as the rest of humanity. We believe things because we choose to believe them and we believe things not because they are scientifically based, logical or likely but we believe because the one thing we know is that we don't want to believe the alternative.
We are all of us believers and believers in something that we cannot prove. Welcome to the club my atheist friend.
The gospel according to porn
Why is it that so many Christians can really know the gospel and delight in the gospel, celebrate the gospel and still fall into sexual sin? Why is it that something like pornography continues to have a power and hold on the Christian life. So much so that one recent study suggested that half of Christian men and a quarter of Christian women struggle with internet pornography.
It seems to me that at least part of the answer is that we don't look to the gospel to meet our needs as human beings and too easily look to something else. We believe the gospel but we don't look to the gospel to address our needs for human identity, value, and significance.
Tim Chester in his book Captured by a better vision describes how if we don't seek our answers in the gospel we will look elsewhere. I call that the gospel according to porn. I want to explore some of the themes and ideas from the book under six headings:
The good news of porn becomes attractive when…
1. Porn says 'in my world you're significant'
The fantasy-world of pornography is attractive to people because at least in that world they are not only noticed but they rule! Porn provides a fantasy world in which you're potent, adored, the centre of attention. Women 'offer' themselves to you. That is a very attractive thought to self-centred fallen humanity.
Is that really good news?
Any gospel that put's you at the centre and through which everyone else exists only to serve you is not good news at all. It's not only fake reality but a very damaging one! The gospel is the daily lesson of learning not to see yourself as the only one that matters.
God's gospel also says 'in my world you're significant' but in a true way.
We're significant because we matter to God. He loves and adores us but not because we are lovely but simply because he has chosen to love us. So we receive God's love in an undeserved way because of Jesus. The result – God is in his proper place and I am in mine.
2. Porn says 'in my world you'll never be lonely'
Porn promises the relationship we seek and the intimacy we crave. In the world of porn I don't face rejection and I never need feel lonely.
As Tim Chester comments; Porn offers a safe alternative to intimacy
'It seemed like a safe way to be sexually active without getting involved in a real relationship.'
'Fearing rejection, we retreat into the fantasy world of porn in which women adore us and offer themselves to us without risk.'
God's gospel is one in which he says 'in my world you'll never be lonely'. Continue reading »
Engine trouble?
Yesterday I posted on the danger of Christian ministry that is fueled by the need to secure a relationship with God rather than being fueled by enjoyment of a secure relationship with God.
The doctrine of justification is a life-changing one – when we grasp it and live by it. It transforms our relationship with God, it revolutionises our service of God and it inspires total dedication to God!
So how do I spot when ministry is a substitute for gospel joy. What are the tell tale signs that all is not right with the engine? Here are some things to look out for;
Five signs that your ministry is the working out of a secure relationship with Christ
1) You are happy to minister out of your relationship with God so that it doesn't really matter whether anyone sees what you're doing and applauds you for it.
2) You take as much delight or joy in the ministry of others as your own.
3) You are ready to be a risk-taker, happy to be seen to fail, because it's not your reputation that is at stake.
4) You able to make sacrifices in your life for ministry because your life here and now seems a little less important to you.
5) You are ready to take on ministry not because it is the easiest, or most convenient or even best suited to you but because through it you can make a significant contribution at the time the church most needs it.
Five signs that your ministry is working for a secure relationship with Christ
6) You find that you are crushed if you are overlooked when an 'important' ministry opportunity arises.
7) You become bitter or resentful if in your ministry area responsibility is taken away from you and given to someone else.
8) You are concerned to promote or raise the profile of your ministry area out of all reasonable proportion and at the expense of others.
9) You are not concerned to raise up new, younger, leaders and to pray that they will do a better job than you and develop the ministry area further. You must be at the centre and 'in charge'.
10) All of church life, as you live it, is really an PR exercise. Conversations over coffee, prayer meetings, e-mails to the pastor all serve the purpose of promoting you and your ministry.
Putting diesel in a petrol engine
As a Christian do you find it hard to see how the gospel inspires and motivates your life as a Christian?
We see how the gospel affects our justification (our legal standing before God) but we struggle to see how it shapes our sanctification (how we live for God).
But it really matters. Asking what motivates or drives your Christian life is like asking what fuel to put into a car engine. Petrol engines are designed to run on petrol, put the wrong fuel in the engine and try to drive on regardless you will very soon find yourself in serious problems.
Maybe one key insight from Martin Luther will help us.
The default position even of the Christian, left to ourselves, is to find our confidence and joy in the Christian life from our performance in the Christian life. It could come from how strong we feel our faith is, how bold we have been in speaking for Christ, whether we have yielded to temptation or not or a whole host of other performance indicators. When we do that we are saying to ourselves my faith is the thing that justifies me rather than God's grace.
We subtly swap 'my faith' for 'God's grace' and find ourselves looking in the mirror of our own performance. When we do that it's like putting diesel in a petrol engine.
But here is Luther's insight. Our faith is not our fuel. Faith is simply the means (the instrument) by which we grasp hold of our justification. Our faith is not the grounds of our justification.
Martin Luther said
It is, of course, true that I and you do not hold and believe the saving truth so firmly as St. Peter does. Yet we have one and the same treasure. Two persons may hold glasses of wine in their hands: the hand of the one trembles, the hand of the other does not. Two persons may hold a purse full of money: one with a weak hand, the other with a strong hand. Whether the hand is strong or weak, please God, it neither increases nor decreases the contents of the purse…
To bring the analogy into the 21st century imagine two passengers on board a plane. One is totally assured, completely confident that this plane is going to get off the ground, the other a nervous wreck who can't see how it's possible to keep 163 tonnes in the sky. Which one of them is going to make it to their destination? Does the strength of their faith in the plane change anything? No. What matters is the strength of the plane and that weak or strong that each of them is on the plane.
What matters then is not the strength of our faith but that our faith exists at all!
How does that change things?
It teaches me that each day I need to place my trust not in my performance for Jesus but Jesus' performace for me. Like filling up at the petrol station I need to pay very careful attention to which fuel I put into my Christian life.
If I fill up on 'God's gospel' I drive off into the day assured of God's love, confident in his grace and with a renewed joy I determine to serve him in the strength he provides.
If I fill up on 'my faith' I drive off into the day trying hard to please God, trusting in my own abilities and with a fear that I may not live up to God's exacting standards.
It makes all the difference in the world.
No wonder Luther also said:
'Most necessary is [the gospel] that we know it well, teach it to others, & beat it into their heads continually'.
The doctrine of justification is a life-changing one – when we grasp it and live by it. It transforms our relationship with God, it revolutionises our service of God and it inspires total dedication to God!
Remember that will you the next time you fill up the engine.
Bell's Hell
Fury, wrath, fire, torment, judgment, eternal agony, endless anguish.
Is that how we should think of Hell? A place of conscious eternal torment. Is that really the response of a God of love to those who do not worship him in this life? Is that what Jesus taught? Bell is not so sure.
I have a hard time believing in hell not least because most of my family and friends don't follow Jesus. There is a part of me that so much wants Bell to be right on Hell.
What does the Bible mean by hell?
Bell argues, perhaps rightly, that the Old Testament picture of what happens after death isn't very clear. 'Sheol, death, and the grave in the consciousness of the Hebrew writers are all a but vague and 'unworldly'.
In the New Testament the word 'hell' is used almost exclusively by Jesus. He takes the word Gehenna which was literally the city dump outside of Jerusalem. The place where rubbish was thrown and a fire continuously burned. The other word used occasionally in the New Testament being 'Hades' the greek equivalent of 'Sheol' which we find for example in Revelation 1,6, and 20. But actually there isn't much in the Bible.
'And that's it' says Bell.
So is the concept of hell outdated?
Bell says a resounding 'No'. At least in that sense Bell is clearly not a universalist.
'Do I believe in a literal hell? Of course.'
There is too much evil in the world. Think Rwanda. Think rape and murder.
'I've seen what happens when people abandon all that is good and right and kind and humane.'
So Jesus teaches 'hell' and Rob Bell believes in 'hell'. What then are the big theological ideas in Bell's understanding of Hell.
The two big ideas in Bell's Hell.
1. Hell is what we do to ourselves
Hell is less the place that God in his judgement consigns those who reject him and more a place that we send ourselves. It is a self-imposed exile from God and all that is good.
'God gives us what we want, and if that's hell, we can have it. We have that kind of freedom, that kind of choice. We are that free.'
Hell in Bell's language is 'a volatile mixture of images, pictures, and metaphors that describe the very real experiences and consequences of rejecting our God-given goodness and humanity.'
So far is Bell ready to take this idea that in the story of the rich man and Lazarus from Luke 16 that when Abraham says 'between us and you a great chasm has been fixed, so that those who want to go from here to you cannot, not can anyone cross over from there to you' Bell argues 'the chasm is the rich man's heart!'
So hell is what I do to myself. It is a subjective experience rather than an objective place of punishment. It is where I experience the torment of my own sin and that means it looks different for all sorts of people.
'There are all kinds of hells' says Bell.
'There are individual hells, and communal, society-wide hells, and Jesus teaches us to take both seriously.'
'There is hell now, and there is hell later, and Jesus teaches us to take both seriously'
2. Hell might not be forever
Secondly Bell wants to show that there is still hope for people in hell.
Failure we see again and again, isn't final, judgment has a point, and consequences are for correction.
So he takes us through a most unlikely interpretation of Jesus teaching on Sodom and Gomorrah along with some selected words from the prophets of Israel that promise an end to the judgemtn on hte nation and concludes
'I list them to simply show how dominant a theme restoration is in the Hebrew Sciptures'.
So what should we conclude about Bell's hell?
One of the things that make this book a difficult one to weigh up is that Bell is very selective in his use of the Bible. To assess Bell's book we need to spend as much time considering what he leaves out as we do what he puts it. The sin of omission is as important as the sin of commission.
When a doctrine of hell is formulated without any mention of crucial bible texts that speak directly on the subject we have to be concerned and that is what we find here.
God has given us the whole Bible for a reason, that we might know his mind. We need all of scripture to know God's will.
A number of years ago Jim Packer said in words that seem so apt to describe our concerns about Bell's book 'part of the biblical gospel is now preached as if it were the whole of that gospel; and a half-truth masquerading as the whole truth becomes a complete untruth.'
And that is what we find with Bell on hell.
So where in Bell's chapter do we find , for example, the book of Romans?
Where in his book is there mention of Romans 2:5-11?
5 But because of your stubbornness and your unrepentant heart, you are storing up wrath against yourself for the day of God's wrath, when his righteous judgment will be revealed. 6 God "will give to each person according to what he has done." 7 To those who by persistence in doing good seek glory, honor and immortality, he will give eternal life. 8 But for those who are self-seeking and who reject the truth and follow evil, there will be wrath and anger. 9 There will be trouble and distress for every human being who does evil: first for the Jew, then for the Gentile; 10 but glory, honor and peace for everyone who does good: first for the Jew, then for the Gentile. 11 For God does not show favoritism.
Where in the book does he mention 2 Thess 1:8-9?
8 He will punish those who do not know God and do not obey the gospel of our Lord Jesus. 9 They will be punished with everlasting destruction and shut out from the presence of the Lord and from the majesty of his power.
Where does he deal with the most sobering text on hell in the New Testament, Revelation 14:9-12
9 A third angel followed them and said in a loud voice: "If anyone worships the beast and his image and receives his mark on the forehead or on the hand, 10 he, too, will drink of the wine of God's fury, which has been poured full strength into the cup of his wrath. He will be tormented with burning sulfur in the presence of the holy angels and of the Lamb. 11 And the smoke of their torment rises for ever and ever. There is no rest day or night for those who worship the beast and his image, or for anyone who receives the mark of his name." 12 This calls for patient endurance on the part of the saints who obey God's commandments and remain faithful to Jesus.
These texts are conspicuous by their absence and yet they change everything.
Hell is a place of punishment. It is the final expression of the holy and righteous anger of God against all godlessness and wickedness (Romans 1:18).
Hell is forever. Not because I like that fact but because the texts that Bell omits teach that fact.
Hell is the place of conscious eternal torment. There is no rest day or night. (Rev. 14:10-11).
In this chapter Bell sets the tone for the remained of the book and builds the platform on which his hopeful-universalism will be built.
Bell wants us to think of hell as where I put myself rather than where God sends me. He wants me to think that if I change (repent) in hell then because it is a self-imposed exile there may be a way back. If the chasm that separates heaven and hell is not the one fixed by God (objective) for all eternity but exists in my heart (subjective) then hell can reform me and maybe all will be free.
The problem for us all is that Bell's view of hell falls so far short of what the Bible teaches.
I set fire to my Bible
Peter Hitchens is a journalist and author. He is also the brother of new atheist Christopher Hitchens. But whilst Christopher continues to attack God at any and every opportunity, Peter has experienced a remarkable conversion to Christianity.
He describes how atheism led him to faith and to the discovery that what as a boy he had rejected, marked by the burning of his bible, was in fact right all along. He joins a number of prominent atheists who have abandoned their atheism in recent years in favour of belief in God, including AN Wilson, Julie Birchill and Fay Weldon.
What was it about new atheism that particularly grated? Not least, he says, that it is 'self-satisfied, arrogant, intolerant, completely resistant to any kind of outside argument and contemptuous of it.'
Hitchens has now written on the subject in a book entitled The rage against God.
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KD with limited cabinet lines?
So excited to start the process of redoing the kitchen in our new home. Meeting with our first KD tomorrow who has a very established business right in our neighborhood. I get the sense that they do a lot of higher end kitchens, but am assuming they work with all budgets, including our modest one.
I noted on their website that they only list WoodMode, BentWood, Allimilmo, and Bornholm as the brands they represent. (We definitely don't have a WoodMode budget, btw.) Is there any disadvantage to using a KD with such limited lines? Will a KD that regularly uses a wider variety of cabinet companies be more helpful/knowledable in designing a kitchen because some other cabinet lines may offer different options?
It's just a starting point so I'm not sure why I'm so anxious. So excited though!
Our shop only carries three cabinet lines, and one of those has very limited options. From the other two, Mid-Continent and Showplace, there are a wide variety of price points and styles. Unless you are wanting something very specific, I think people can get the look they want using the options from a good quality line of cabinetry or two. After a while, many things are just duplicates of similar quality. A good KD who knows the ins and outs of one or two cabinet lines (most of which, these days, can be more flexible than you think) is better than one who only knows a little and has way too much to choose from. Just my opinion. I wouldn't worry about it.
Certain KDs don't charge for the design and get a commission from the cabinet sales. If that's the case with this KD and you can't afford any of the lines she carries in your budget, you most likely would be wasting her time and yours. Find an independent KD who charges for a design, or find a KD who carries a cabinet line that you like and can afford.
Welcome... and how exciting to be starting this process! If you like the KD and feel like he or she "gets" you and your vision, I think that is probably more important than the specific line. Unless you do need something very particular. You may want to research each of those cabinet lines though to determine if you think one of them might be a good fit for your project. I believe Woodmode has a more budget friendly line, so keep that in mind. Tell us what you're thinking about for your kitchen and let us know how the meeting goes. Good luck!
Woodmode also makes Brookhaven and both are excellent cabinets. I've had mine (a mix of both) over 6 years.
I think you are going to find that all or nearly all places you look will have a limited selection. The place where I bought mine did most of their work in Woodmode and Brookhaven though they had one -- possibly two, other lines. Check out the Brookhaven. Look at the frameless ones while you are at it. ;-)
Just because that's what's advertised doesn't mean that they don't carry others. And, with the versatility within lines, all you really need is one good one.
You can do everything from a basic 4K golden oak kitchen through a upper midgrade 60K kitchen with mitered cherry door with onlay moldings and decorative hood and stacked cabinets. All from the same line. It's only the very low end or the very high end that may not make it's way into a broad medium grade line.
Got back from meeting with the KD. She was super knowledgeable and helpful as expected. She gave us a rough price estimate based on the measurements we gave her. The quote was for Brookhaven, which is their entry level line. The figure was in the mid-20s, which was a bit higher than we expected but not crazy with what we're looking for.
The question know is to figure out how many other KDs/cabinet places to visit. Then we have to figure out if we would use the KD as the project manager (meaning they would bring in their own contracting crew) or if we just want to order materials and get our own GC.
So many decisions. Definitely feeling a little overwhelmed but cannot wait for my dream kitchen!
Thanks for the info, everyone. I definitely felt like meeting with a KD that only carries a limited number of cabinet brands wasn't a big issue at all.


text:
A system and method for generating a portion of a Web services description file is described. In one embodiment, metadata associated with a WSDL level is converted into assertion elements with a marshaller, combined into a policy element, and applied to a template.
1. A method comprising:
converting metadata associated with a WSDL level into assertion elements with a marshaller;
combining the assertion elements into a policy element; and
applying the policy element to a template.
2. The method of
receiving request for the WSDL level at a Web service;
loading a template associated with the request; and
loading metadata associated with the request.
3. The method of
4. The method of
retrieving the marshaller from a registry.
5. The method of
identifying the portion of the metadata convertible by the marshaller; and
processing the portion of metadata into assertion elements.
6. The method of
converting metadata into assertion elements with each marshaller of the registry.
7. The method of
converting metadata associated with every available WSDL level into assertion elements with a relevant marshaller;
combining the assertion elements into a policy element; and
applying the policy element to a template.
8. An article of manufacture including program code which, when executed by a machine, causes the machine to perform a method, the method comprising:
converting metadata associated with a WSDL level into assertion elements with a marshaller;
combining the assertion elements into a policy element; and
applying the policy element to a template.
9. The article of manufacture of
receiving request for the WSDL level at a Web service;
loading a template associated with the request; and
loading metadata associated with the request.
10. The article of manufacture of
11. The article of manufacture of
retrieving the marshaller from a registry.
12. The article of manufacture of
identifying the portion of the metadata convertible by the marshaller; and
processing the portion of metadata into assertion elements.
13. The article of manufacture of
converting metadata into assertion elements with each marshaller of the registry.
14. The article of manufacture of
converting metadata associated with every available WSDL level into assertion elements with a relevant marshaller;
combining the assertion elements into a policy element; and
applying the policy element to a template.
15. A system comprising:
a configuration file to store metadata about a Web service;
a template associated with a portion of a Web services definition document; and
a marshaller associated with a particular policy domain, the marshaller to convert the metadata of the configuration file into assertion elements.
16. The system of
a registry to store the marshaller.
17. The system of
18. The system of
1. Field of the Invention
This invention relates generally to the field of data processing systems. More particularly, the invention relates to a system and method for improving Web services description generation and maintenance including the formation of WSDL files.
2. Description of the Related Art
The term �web services� can be viewed as a technology for engaging in business relationships (e.g., buying and selling) in a partially or wholly automated fashion over a network such as the Internet.
The registry 101 includes listings of various �available� services, and, may assist the service consumer 103 in searching for a suitable service provider based on the web servicing needs of the service consumer 103. A service provider 102 is the provider of one or more web services that can be accessed over the network 104. Because of the vast expanse of the Internet and interest in automated business engagements, many registries, service consumers and service providers may be in operation at any instant of time.
Presently, the responsibilities of the most prevalent registry function 101 that is associated with the web services effort are defined in various Universal Discovery, Description and Integration (UDDI) specifications provided by uddi.org. Besides providing listings of available services, a UDDI registry 101 may also make available to a service consumer 103 additional details that pertain to any particular web service such as: 1) the location of the web service (e.g., its URI specified by a specific network destination address or name); 2) the capabilities of the web service (e.g., specific methods that are supported by the web service and that may be called upon by the service consumer), and, 3) communication semantics needed for invoking the web service through the network 104 (e.g., the structure of a messaging format and/or protocol needed to properly communicate with the web service).
According to one widely adopted approach, such �additional details� are described in Web Services Definition Language (WSDL) text documents written in eXtensible Markup Language (XML). Here, for example, for each web service that the registry 101 maintains a listing of, the registry 101 also maintains a WSDL document that describes the location, capabilities and communication semantics of the web service. Presently, a WSDL document for a particular web service is expected to include an �abstract interface� description of the web service (which includes the web service's methods and the data passed between the web service provider and web service consumer) and a �concrete implementation� description of the web service (which includes specific protocol and data format specifications for communicating with the web service (referred to as a �binding�) and the location of the web service (referred to as a �port�)).
According to another widely adopted approach, with respect to the actual communication that occurs between the service consumer 103 and the service provider 102, such communication is implemented through an exchange of Simple Object Access Protocol (SOAP) text messages written in XML.
WSDL files are created in the XML format that describe a Web service provider's services as a set of endpoints (or ports) operating on messages containing either document-oriented or procedure-oriented information. For example, a SOAP message may be directed toward a particular port of a Web services provider from a remote client.
A WSDL file generally contains information for types 201, messages 203, port types 205, bindings 207, and services 209 supported by the Web service provider. From this WSDL file a client may determine how to communicate with a Web service and what functionality the Web service provides.
A type describes for data type definitions using a type system. For example, the type system may be XSD (XML Schema Descriptor). In the example of
Messages in a WSDL file are described abstractly and define the data being communicated between endpoints or ports. For example, the message 203 is called �GetStatus� and provides the patent status in the body of the message.
Port types are abstract collections of operations supported by a Web service. Each operation describes a function supported. The port type 205 illustrated describes the operation �GetStatus� including the input and output message format to be adhered to.
Bindings are concrete protocols and define the particular data format for a particular port type. In the example, the binding 207 associates the �GetStatus� operation with a SOAP message.
A port is defined by binding a network protocol and message format. A collection of these ports define a service. The service 209 ties the �PatentAppSoaPBinding to the port �PatentAppPort.�
Current WSDL document generation requires manual intervention to describe the Web service. Either a program such as GLUE is run or the WSDL file is generated manually. In either case, these WSDL files cannot be automatically generated based upon a request to the service provider.
Additionally, WSDL files were generated from web service artifacts such as Virtual Interface, WSD and web-services-deployment-descriptor which were inside a web service archive. The WSDL generation was done at the deployment time of a web service. Accordingly, when request is made for WSDL visualization, the WSDL simply read from the file system. In this approach it is impossible for a configuration to be edited/removed/added at runtime without editing the web service artifacts, updating the archive, and redeploying it.
A system and method for generating a portion of a Web services description file is described. In one embodiment, metadata associated with a WSDL level is converted into assertion elements with a marshaller, combined into a policy element, and applied to a template.
The present invention is illustrated by way of example, and not limitation, in the figures of the accompanying drawings in which like references indicate similar elements and in which:
Described below is a system and method for dynamically generating a WSDL document. Throughout the description, for the purposes of explanation, numerous specific details are set forth in order to provide a thorough understanding of the present invention. It will be apparent, however, to one skilled in the art that the present invention may be practiced without some of these specific details. In other instances, well-known structures and devices are shown in block diagram form to avoid obscuring the underlying principles of the present invention.
One embodiment of the invention generates a WSDL document from the abstract and concrete data stored in a configuration file as applied to templates for binding and port type.
In Web services systems, a WSDL file provides the outside world with the requirements for communicating with and utilizing the services of a service provider. As described earlier, these WSDL files are usually generated after a complete Web service has been defined by a provider and are likely to be an afterthought to the complex design process used to create a Web service. Dynamic creation and/or changing of WSDL documents allows for a Web service provider to describe new services or remove services easier. In one embodiment, as the WSDL document is updated or created without human intervention to create the WSDL document. For example, as soon as a new service is provided the WSDL document for the Web service provider is updated to reflect this change without having to manually create the new WSDL document.
Upon a request (HTTP, HTTPS, FTP, etc.), a visualizer 305 uses at least one configuration file 313 which may contain multiple configuration components 301, 303, 311 and a template (binding, port type, etc.) stored in an archive 307 to create at least a portion of a WSDL document (for example, the port type, service, or binding section of the WSDL). In one embodiment, the template is stored in an EAR (Enterprise Archive) file. For example, an HTTP request made to the visualizer 305 causes the visualizer 305 to apply the relevant metadata configuration components 301, 303, 311 available to the port type template of the EAR 307 to create a service for the WSDL 309. Likewise a binding request to the visualizer 305 creates a WSDL binding reference for the WSDL 309. This technique may be applied to existing Web services by maintaining (or creating) configuration components or files in addition to the maintaining the EAR file(s) that is already deployed. In one embodiment, there is a template for every portion of the WSDL document. For example, there is a template for types, messages, port types, bindings, and services.
Each configuration 301, 311, 303 stores WSDL metadata about a service provided by the Web service provider. In an embodiment, configuration components of a configuration file are also specific to a particular policy domain such as security, reliable messaging, etc. For example, configuration component CFG_1 301 contains metadata regarding the security protocol that is to be used by the Web service for a particular service. The policy domain for security may include the type of encryption used and/or the type of signature required. A client that has retrieved the WSDL file that was created using this configuration file will be able to ascertain the security protocol is being utilized by the provider and how to properly construct messages from the client to the provider using this protocol. Other configuration components 303, 311 contain other metadata about a service provided. For example, CFG_2 311 contains session data and CFG_N 303 contains security and reliable messaging data about a service. Configuration components may be dynamically added, removed, or modified depending upon the services that are to be provided by the Web service.
There are two types of data available in most WSDL implementations: abstract and concrete data. Abstract data is design time configuration data and is associated with a port type, type, and/or message. Runtime configuration data (concrete data) is associated with a binding, service, and/or port. In one embodiment, each configuration is associated with only a single port. The use of configuration files allows for the separation of abstract and concrete WSDL data which was not possible in prior art systems. This separation allows for the dynamic creation and/or changing of a WSDL document. A WSDL document could be separated into abstract (porttype) and concrete (binding) parts. The configuration data from the configuration file(s) is additional metadata which again could be separated to abstract and concrete. This configuration metadata represents additional information, which cannot be described by the standard WSDL elements (types, messages, porttypes, bindings, services, ports) such as specific kinds of securities (signature, encryption), quality of service for message delivery (exactly one, exactly one in order, etc.), etc. An example of abstract configuration data is �I want encryption� with the concrete configuration data being �the encryption will be DES.�
A service request to the Web service provider from a client is made at 403. In an embodiment, exemplary requests include HTTP requests, HTTPS requests, binding requests, etc.
The service portion of the WSDL document is generated at 405 if a service request has been made by the client connecting to the provider. During the generation of a service document, a service data is obtained from a service data registry of the provider. This data includes the correct binding and port names are gathered from a based on the URI provided by the client. For example, the visualizer 305 of
A binding request is made from the client to the provider for a specific port at 409. This binding request initiates the importing of a stored binding template at 407, 413. As illustrated in
With the appropriate binding template imported, the concrete portion of the configuration file associated with that binding template is loaded at 409, 415. For example, the protocol(s) definitions described in a configuration file associated with Binding Template_1 are imported into the WSDL service document.
WSDL policies are generated using the concrete data loaded at 411. An embodiment of this generation will be described in detail later in
These generated WSDL policies are then applied to the binding template at 417 to create the binding elements of the WSDL file.
A request for port type initiates the importing of a port type template at 431. Like binding, several port type templates may be imported 419, 423 based on the particular request.
The abstract portion of the relevant configuration file is loaded at 421, 425 into a port type template. The abstract portion describes the set of operations supported by the port. For example, in
WSDL policies are generated by applying these abstract portions on the port type template at 427 to create the port type portion of the WSDL file. In one embodiment, this generation is done in a manner similar to that of WSDL policy generation for binding at 411. An embodiment of this generation will be described in detail later in
A WSDL document is created or modified when the port types, bindings, and services have been created and/or modified. The service document imports one or more binding WSDL documents. By reading the import data from service WSDL document the WS consumer �understands� on what URL to request the binding WSDL document(s). Each binding WSDL document imports only one port type WSDL document. By reading the import data from the binding WSDL document the WS consumer �understands� on what URL to request the port type WSDL document. Thus, a complete WSDL document consists of at least three separate WSDL files which are downloaded from different URLs and which relate to one another via WSDL import elements as described below.
Binding templates 503 describe protocol configurations used in a Web service implementation. The binding template(s) 503 imports a port type WSDL document. The port type 505 template imports nothing.
Of course it should be understood that requests for service, binding, or port type may come in any order.
Policy domains are sets of assertions for a particular protocol. Each assertion is an XML element defined by a particular Web services specification (for example, WS-Security, WS-ReliableMessaging, etc.) having some specific semantic and syntax. For example, in the security policy domain the assertions are the types of encryption or signatures used by the particular Web services provider. Configuration file information is converted into policies (non-implementation specific) or features (implementation specific) during the creation of WSDL documents.
The set of relevant marshallers (converters) needed to process a configuration file is retrieved from a registry (marshaller factory) or other storage location on the Web services provider at 605. Each marshaller provides functionality to convert configuration file properties into assertion elements. There is at least one marshaller per each policy domain.
A marshaller from the set is used to convert configuration metadata into assertion elements at 607. An embodiment of this conversion is described in greater detail in
Each converter from the set performs the conversion of 607 at 609. In other words, the conversion process should be repeated for each policy domain. The results of all of the conversions, assertion elements, are combined to form a policy element at 611. This policy element is applied to the WSDL template loaded at 603 to create the WSDL component requested at 601.
This conversion from metadata to a policy element may be repeated at 613 for the other WSDL levels until a complete policy annotated WSDL is formed. For example, if the request at 601 was for a port type, the conversion may be repeated for binding. Of course, it should be understood that if the policy annotated WSDL is being updated for a particular component (binding, port type, etc.) then the other components may not need to be updated and the conversion from metadata to policy element does not need to occur.
These property names are compared to the configuration metadata to identify which properties are stored in the metadata and therefore convertible by the marshaller at 617. In other words, the marshaller not only has the capability to process a particular metadata but the configuration file contains the metadata. In one embodiment, this comparison is done by a so-called configuration builder. This builder is also responsible for gathering the marshallers from the registry.
The identified metadata is then converted into assertion elements by the marshaller at 619. This process of retrieving property names that the marshaller supports the conversion of, identifying the metadata that is available to be converted by this particular marshaller, and converting this metadata into assertion elements is repeatable for each marshaller from the set of marshallers of the marshaller factory.
In one embodiment, there is a single generic marshaller to perform operations on every type policy domain. Therefore, certain tasks described above may be eliminated. For example, the comparison at 617 may be eliminated.
As described earlier, clients retrieve WSDL documents from Web service providers. These WSDL documents need to be �converted� into an understandable form (WS metadata) for the client. A part of this conversion is to create metadata property names from assertions in the XML (WSDL) document.
Using these assertion element names, the associated marshallers are retrieved from a registry or other storage location of the client, such as a marshaller factory, at 703. For a particular marshaller retrieved at 703, the marshaller gathers the set of assertions that the marshaller supports at 705. In other words, this set identifies which assertions the marshaller is able to process into metadata properties.
These assertion element names are compared to the WSDL to identify which assertions are in the WSDL and are therefore convertible by the marshaller at 707. In other words, the marshaller not only has the capability to process a particular assertion but the WSDL contains the assertion. In one embodiment, this comparison is done by a so-called configuration builder. This builder is also responsible for gathering the marshallers from the registry.
The marshaller used at 703 converts the assertion elements of the WSDL into metadata properties at 709. Each marshaller from the set performs the conversion of 709 at 711. The results of all of the conversions, metadata properties, are combined to form a property list. Because there are properties for which no match could be found at 707, default properties of the marshaller are applied to the property list at 713.
It is possible that two or more properties cannot be combined into the same metadata. In other words, the property list may have conflicting entries. For example, the property list may show that the for security purposes a signature is required but later in the list shows that a signature is not required. For this reason, the updated property list is checked for validity at 715 and any problems are reported to the client. If there are problems, the processing is stopped and requires further investigation to determine the proper course of action. For example, the property list may need to be manually adjusted. Each WSDL level should perform the above operations at 721.
The marshaller checks for abstract properties that correspond to a specific concrete property and returns a list of possible abstract configurations (variants) at 717. This relates a specific concrete portion of the WSDL to a specific abstract property. For example, specific type of encryption is a concrete portion of the WSDL and this relates to the abstract configuration of overall security.
Abstract configuration alternatives may exist as different marshallers may return valid configuration alternatives. Because of this the configuration alternatives are intersected to form a single abstract configuration that applies to the complete WSDL at 719. For example, a security marshaller may return configurations for two different types of RSA encryption (HTTP and SSL). A reliable messaging marshaller may only have one type of RSA encryption (HTTP). While each of these alternatives provided by each respective marshaller is valid, only one configuration alternative is common to all marshallers, RSA HTTP.
In one embodiment, there is a single generic marshaller to perform operations on every type of assertion. Therefore, certain tasks described above may be eliminated. For example, the creation of the assertion array at 707 may be eliminated with a single generic marshaller.
In one embodiment, marshallers on both the client and provider side have the same basic functionality that stems from a generic parent marshaller.
This generic marshaller serves as the model for a default configuration marshaller 803 (this marshaller applies the default properties to a listing of properties), a security marshaller 805 (this marshaller knows the security rules such as encryption and/or signature type), and a reliable messaging marshaller 807 (this marshaller knows the rules associated with reliable messaging). Each of these marshallers may inherit all of or a subset of the functions provided by the generic marshaller 801. Additional marshallers may be added as functionality is added with the Web service.
The use of common marshallers allows for easier deployment of Web services as separate marshallers do not have to be developed for the client and provider side. As the marshallers have common functionality (commands) it is also easier to program because there are no difference between commands used by each marshaller. For example, the convert metadata into assertions command of the security marshaller 805 is the same as the reliable messaging marshaller 807.
Processes taught by the discussion above may be performed with program code such as machine-executable instructions that cause a machine that executes these instructions to perform certain functions. In this context, a �machine� may be a machine that converts intermediate form (or �abstract�) instructions into processor specific instructions (e.g., an abstract execution environment such as a �virtual machine� (e.g., a Java Virtual Machine), an interpreter, a Common Language Runtime, a high-level language virtual machine, etc.)), and/or, electronic circuitry disposed on a semiconductor chip (e.g., �logic circuitry� implemented with transistors) designed to execute instructions such as a general-purpose processor and/or a special-purpose processor. Processes taught by the discussion above may also be performed by (in the alternative to a machine or in combination with a machine) electronic circuitry designed to perform the processes (or a portion thereof) without the execution of program code.
It is believed that processes taught by the discussion above may also be described in source level program code in various object-orientated or non-object-orientated computer programming languages (e.g., Java, C#, VB, Python, C, C++, J#, APL, Cobol, Fortran, Pascal, Perl, etc.) supported by various software development frameworks (e.g., NET, Mono, Java, etc.). The source level program code may be converted into an intermediate form of program code (such as Java byte code, Microsoft Intermediate Language, etc.) that is understandable to an abstract execution environment (e.g., a Java Virtual Machine, a Common Language Runtime, a high-level language virtual machine, an interpreter, etc.).
According to various approaches the abstract execution environment may convert the intermediate form program code into processor specific code by, 1) compiling the intermediate form program code (e.g., at run-time (e.g., a JIT compiler)), 2) interpreting the intermediate form program code, or 3) a combination of compiling the intermediate form program code at run-time and interpreting the intermediate form program code. Abstract execution environments may run on various operating systems (such as UNIX, LINUX, Microsoft operating systems including the Windows family, Apple Computers operating systems including MacOS X, Sun/Solaris, OS/2, Novell, etc.).
An article of manufacture may be used to store program code. An article of manufacture that stores program code may be embodied as, but is not limited to, one or more memories (e.g., one or more flash memories, random access memories (static, dynamic or other)), optical disks, CD-ROMs, DVD ROMs, EPROMs, EEPROMs, magnetic or optical cards or other type of machine-readable media suitable for storing electronic instructions. Program code may also be downloaded from a remote computer (e.g., a server) to a requesting computer (e.g., a client) by way of data signals embodied in a propagation medium (e.g., via a communication link (e.g., a network connection)).
The one or more processors 901 execute instructions in order to perform whatever software routines the computing system implements. The instructions frequently involve some sort of operation performed upon data. Both data and instructions are stored in system memory 903 and cache 904. Cache 904 is typically designed to have shorter latency times than system memory 903. For example, cache 904 might be integrated onto the same silicon chip(s) as the processor(s) and/or constructed with faster SRAM cells whilst system memory 903 might be constructed with slower DRAM cells. By tending to store more frequently used instructions and data in the cache 904 as opposed to the system memory 903, the overall performance efficiency of the computing system improves.
System memory 903 is deliberately made available to other components within the computing system. For example, the data received from various interfaces to the computing system (e.g., keyboard and mouse, printer port, LAN port, modem port, etc.) or retrieved from an internal storage element of the computing system (e.g., hard disk drive) are often temporarily queued into system memory 903 prior to their being operated upon by the one or more processor(s) 901 in the implementation of a software program. Similarly, data that a software program determines should be sent from the computing system to an outside entity through one of the computing system interfaces, or stored into an internal storage element, is often temporarily queued in system memory 903 prior to its being transmitted or stored.
The ICH 905 is responsible for ensuring that such data is properly passed between the system memory 903 and its appropriate corresponding computing system interface (and internal storage device if the computing system is so designed). The MCH 902 is responsible for managing the various contending requests for system memory 903 access amongst the processor(s) 901, interfaces and internal storage elements that may proximately arise in time with respect to one another.
One or more I/O devices 908 are also implemented in a typical computing system. I/O devices generally are responsible for transferring data to and/or from the computing system (e.g., a networking adapter); or, for large scale non-volatile storage within the computing system (e.g., hard disk drive). ICH 905 has bi-directional point-to-point links between itself and the observed I/O devices 908.
In the foregoing specification, the invention has been described with reference to specific exemplary embodiments thereof. It will, however, be evident that various modifications and changes may be made thereto without departing from the broader spirit and scope of the invention as set forth in the appended claims. The specification and drawings are, accordingly, to be regarded in an illustrative rather than a restrictive sense.
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كس وزب So as far as I am concerned Sigma Six gets a thumbs up from me! I can count the number of fight scenes with one hand and count how long they lasted with two hands. Despite the led down of the Dragonball fans, it creates negative impulses to those who is not new to Dragonball.
It might also be missing some Joes and Cobra but as far as I can see its no loss! At the end of the movie all i could do was ask `Why did they make this movie and who did they make this movie for? A lot of us are looking for a remake of this movie. كسي Soon as I saw the first teaser, I knew I shouldn`t put up in any hope into this movie. كس اطفال The characters are only similar in name and the story feels like they chewed it up and spit it out and whatever stuck to the storyboard they went with. By contrast, Spirit Iron Knife found the invisible Zartan and saved Snake Eyes who had gotten beaten to submission from Zartan. كس اطفال This is not Dragon Ball Z. .. كس بكر This was mostly due to the partnership between FUNimation productions Who owned the rights and Saban Entertainment Who was responsible for the dubbing and editing When the show gained a following on Cartoon Network, it was renewed and FUNimation had sole control. It seems like the problems appeared some days ago when other users reported they encountered problems with Yahoo Mail.


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For those of you not familiar with New Paltz, the big print in this image is of the Mohonk Mountain House. It is just 15 minutes from the Main Course restaurant here on Main Street. So, that gives you three options - order your food and sit by this print and enjoy the view, sit by one of the west facing windows and see the Mohonk tower in the distance, or get your food to go and take it up to Mohonk Mountain House and enjoy it in person!
Regardless of what you choose, you'll be enjoying some fantastic food. Main Course has a great selection of delicious food and really friendly staff. Stop by, take a look at the menu, take a look at the images in the gallery room, then ENJOY!
The United States is one of the most diverse countries on earth, jam packed full of amazing sights from St. Patrick's cathedral in New York to Mount Hollywood California.The Northeast region is where it all started. Thirteen British colonies fought the American Revolution from here and won their independence in the first successful colonial rebellion in history. Take a look at these rolling hills carpeted with foliage along the Hudson river here, north of New York City.The American south is known for its polite people and slow pace of life. Probably they move slowly because it's so hot. Southerners tend not to trust people from "up north" because they talk too fast. Here's a cemetery in Georgia where you can find graves of soldiers from the Civil War.The West Coast is sort of like another country that exists to make the east coast jealous. California is full of nothing but grizzly old miners digging for gold, a few gangster rappers, and then actors. That is to say, the West Coast functions as the imagination of the US, like a weird little brother who teases everybody then gets famous for making freaky art.The central part of the country is flat farmland all the way over to the Rocky Mountains. Up in the northwest corner you can find creative people in places like Portland and Seattle, along with awesome snowboarding and good beer. Text by Steve Smith.