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In honor of our 25th Anniversary, Mrs. Nelson's and our publisher partners are donating books for school libraries! On November 1st, we held the drawing and the following schools won:
All of these schools will be receiving a donation of books from Scholastic, Penguin Young Readers, SourceBooks, Little Brown Young Readers and more.
Thanks to everybody who came in to register your school for the drawing!
Judy Nelson, founder and owner of Mrs. Nelson's Toy and Book Shop, blogs about her 25 years of children's bookselling:
When I started Mrs. Nelson's Toy and Book Shop back in October, 1985, I knew I would love what I was doing…and I have. But I didn't know to what extent it would enrich the lives of myself and my family.My husband, Byron, and our 4 children have been immersed in the Mrs. Nelson's life of wonderful books and all that comes with it. We've become friends with so many other book lovers…families, teachers and librarians, authors and illustrators and publishers. Over the past 25 years, we've employed 100's of people…teenagers, moms and retired folks looking for a nice place to spend a few hours of their new-found free time. People who enjoy children's books, whether it's reading them or creating them or selling them, are really nice people. The lives of the Nelson family has been enriched in so many ways by all the nice people we've met along the way.A few of the many memorable moments in my life as a bookseller:
Judy Nelson, founder of Mrs. Nelson's, was interviewed by David Allen for the Inland Valley Daily Bulletin. Click Here for the full article!
1. You think of an idea and write the best possible book you can.2. An editor gets a hold of your manuscript, reads it and loves it.3. She defends it at an acquisition meeting, selling everyone on its merits and appropriateness for their list. 4. She succeeds and tells you or your agent. Everyone is happy.5. A contract is negotiated and signed.6. Editing begins. Compromises are made between author and editor with the well being of their beloved book in mind. 7. The book is published and released. Hooray!
That was pretty much how it went for my first four picture books and thirteen novels, except for one editor's mid-book retirement and one messy divorce.
But my newest baby, The Not So-Great-Depression, (in which the economy crashes, my mom goes broke, my sister's plans are ruined, my dad grows vegetables, and I do not get a hamster) followed a slightly different path to publication.
It all began on Bloody Thursday. That was the day the grim reaper of finances slashed through the publishing world, firing editors and assistants, closing whole imprints, canceling contracts and basically freaking out everyone in the business. The kid-lit-osphere reeled in circles shrieking in terror.
I sent Lauren, a woman I'd worked with at Roaring Brook Press, a sympathy e-mail saying I hoped she wasn't swept away in this grim blood bath. She wrote back that this mess, not just in publishing, but in every aspect of the economy was going to affect kids for a long time to come, and didn't I think there was a book in this?
Ew. A book on the economic downturn sounded so text-book dreary and math-like!
But my husband disagreed. He said it didn't have to be a bit dull or mathy. He insisted that reversals of fortune, the abrupt and unexpected game change is the stuff of great literature. So although I'd never had a book idea handed to me from outside my own thoughts before, I wrote back to Lauren and said I'd give it a try. That was the first pattern-breaker in this process.Of course within days at the keyboard the main character, Jacki became real to me, her family and friends rose up and took form and their world surrounded me. Once everyone was breathing on their own, I clued my agent in and let him and the publisher hash out the sticky parts.
Meanwhile, the assignment I gave my self was to make Jacki optimistic. I wanted her to be one of those cheerful kids who naturally look on the bright side of things without slithering into the annoyingly up-beat. My characters are usually neurotic, snaky and pessimistic so it was a huge challenge to fight my natural crabbiness, and let Jacki sparkle. Hard but fun. Jacki cracked me up repeatedly.
The book and I worked together for several happy months. There was a bit of a rush on this, though, because the publisher wanted it to pub while the economy was still failing so kids could read it while they or their friends and relatives were going through the same thing. It turned out, of course, sadly for all, that there was ultimately no rush as families are still losing their houses, and jobs at a hefty clip today. None the less, I got the first draft done in record time, and that's when I came upon the second break in the usual publishing pattern. The book didn't have an editor!
Lauren, who'd hatched the idea, wasn't an editor. She worked in marketing. And all the in-house editors had their own towering stacks of beloved projects with deadlines. Plus, since Bloody Thursday practically everyone in the industry had tripled their workload to cover for co-workers who'd been fired.
They had to hire a free-lance editor for my novel. Someone who wouldn't necessarily have chosen my manuscript out of the pile. Someone who didn't already love Jacki, or think she was funny. Someone paid by the hour to care about my baby.
It would not be this editor's job to usher my book all the way through to publication process. It would not be her job to confer with the art director about the cover, or send me my very first advance copy. She wouldn't be there to cheer or squee with me over good reviews, or share in any way in the book's future. It was not "our" book.
The freelancer they hired read the story and gave me editing suggestions on the phone, period. She was not hired to fight with me or insist I take her suggestions. She was nice, and then she was gone.
A weird loneliness took over. An insecurity. Being a writer is a pretty isolated life to start with, but take away the involvement of an invested, dedicated, editor... and brrrrr! It's mighty cold out there!As much as we all complain about being edited, we need to have someone sharp looking over our shoulders, watching our backs, making sure we're not trotting out there with toilet paper stuck to our shoe or two Thursdays in a week.
My book was assigned next to a line editor to catch repetitions, misplaced commas, spelling. And then it was done.
All this is just a long, and I hope not dull explanation of the different journey my new baby The Not-So-Great Depression has taken to be here today. I dearly hope she doesn't show any bad effects from her unusual birth process. I love her with all my heart and hope you will too.
For a copy of Amy's latest and to learn how to meet her this weekend, click here or look below!
Blog Entry from Lauren --
Did you know that syngenesophobia is the fear of relatives? Everybody is afraid of something, be it family or something more conventional, like spiders- and fear is the topic of Gitty Daneshvari's two hilarious books, School of Fear and School of Fear: Class is Not Dismissed! The School of Fear series is perfect for any kid (and adult - I loved them too!) who enjoys a good adventure tempered with eccentric humor. We've had Gitty at the store once before and she is just as warm and funny as her books. If you come to this event you are sure to have a great time, or at least a memorable one - last year Gitty's purse accidentally dialed 911 on her cell phone, which brought the police to Mrs. Nelson's! Hopefully this year won't be quite as eventful :). This is a visit that shouldn't be missed!
Have you not heard about the amazing new book/science kit Potato Chip Science? Well, you're missing out. This kit, all packaged in a potato chip bag, includes enough materials to do all sorts of science projects. But don't take my word for it, check out the video here --
A blog entry from Andrea --
Occasionally I pick up details about this parent or that organization that has decided to challenge a particular book for a school or library. This makes me feel ill. I suspect at a gut level my reaction stems from the sense that no one has the right to determine what is appropriate for another person, especially in reading material. Censorship is something we as Americans do not promote or espouse.
I am not implying that anyone must be forced or have their child forced to read a book that against their familial or personal belief system. But American rights go both ways. These individuals do not have the right to force denial of a book to me or my child.
Yesterday I discovered that Wesley Scroggins posted this piece in his local paper. He goes from complaining about the district's sex education program (last I checked, parents had to sign permission slips for sex ed) to describing the book Speak by Laurie Halse Anderson in pretty prurient terms. In fact by concentrating on less than three pages of the book--which he defines as "soft pornography"--he makes it clear that he read only those three pages, but not whether he actually read enough of the book to know what the story is truly about. This is a book about a young lady having the courage to speak about a horrible event, though she comes from a background that has not provided her with any support.
It seems to me that we would hope for our children to be able to speak out against things that are bad, wrong, immoral, or hurtful—for themselves or another person. For our children to be able to support their peers that do speak out seems like a fairly positive value as well.
I have met Ms. Anderson and I have read all of her books. Unlike pornography, this is not meant to excite or titillate. It should be gut-wrenching to read Speak, and it is. I have also met the kids, girls and boys, who wanted to hear Ms. Anderson speak because this book struck a nerve. I know counselors who share this book with those kids that need to find a voice. The ones who have been raped, abused, ignored, or hurt in some way that you pray to God they can get past. This book may help them heal and find a voice to say what needs to be said.
I don't think we can improve our kids by ignoring the worst things that can happen to people. I think we need to provide our kids with strength and empathy. I bought Speak for my young daughter already. She may not be reading it any time soon, but she will read it. And for the future, I pray that your kids will get to read it as well.
Banned Book Week starts in six days. Laurie Halse Anderson's Speak has recently been challenged in a Springfield, Missouri newspaper. She speaks out against it on her own blog.
Click here to read her response.
Publisher's Weekly talked with local illustrator-extraordinaire Marla Frazee about her hilarious new picture book Boss Baby.
Check out the interview, just click here.
Boss Baby --The rules of a house change once Boss Baby arrives. His every demand and whim must be met by his employees (aka his parents). He screams and wails, he's fussy and angry and must be waited on hand-and-foot. Frazee's charming tale of how parents' lives revolve around a new born is both hilarious and well-told. Her seemingly simple illustrations only add to the ridiculousness of Boss Baby in his pin-striped onesie. Ages 4-8 and anyone with a new baby in their lives!
Lauren blogs:
Even as a kid, I noticed this: there is a dearth of female role models. I don't mean there aren't enough women to admire - hardly! But I just didn't hear much about them when I was younger. Jennifer Fosberry takes care of that with her wonderful new picture book My Name is Not Isabella. Isabella is a little girl who dreams big - she pretends to be Sally Ride, Annie Oakley (a personal favorite!), Rosie Parks, Marie Curie, Elizabeth Blackwell, and her own mother. After Isabella goes to bed and the story ends, there's a list of the women mentioned along with a brief profile, and a bibliography.
Jennifer Fosberry wrote a book that is fun and self-empowering and best of all, she's coming to Mrs. Nelson's! She'll be in the store Mon. Sept. 20th at 4:00 - you can come and listen to her speak, get copies of the book signed (I'm sure we all know at least one girl or guy who could use some heroes!) and ask questions.
I just hope she has another book in the works - and I plan to ask her!
Click here for more information about this event
Mrs. Nelson's Book Fair Company
1648 West Orange Grove Avenue
Pomona, California 91768
(909) 865-8550
Open for Special Events
Click HERE to see our Events!
For a map to the store, click here
Like us on Facebookclick here to visit our page
Review us on YELPclick here
Copyright © 2011 Mrs. Nelson's Books. All rights reserved.
Affiliate Program


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Some congregations say approval of the 1997 ecumenical proposals won't change them a bit because — ecumenically — they are way ahead of their church bodies. Ecumenical parishes or other cooperative arrangements exist around the country. These originated for various reasons — some practical — and they have diverse forms. But the participants agree that their faith has been enhanced by ecumenical sharing.
Most congregations engaged in ecumenical sharing are aware of the ELCA dialogues. However, they say that approval of dialogue proposals won't change their current practices but will simply offer official sanction for what they are already doing.
The rest of this article is only available to subscribers.
© 2016 Augsburg Fortress, Publishers

subset: commoncrawl


text:
Honeywell Micro Switch Safety Switches
Product Announcement from Allied Electronics, Inc.
Supreme Safety in Critical Applications
Honeywell MICRO SWITCHTM CPS Series Safety Switches provide readily accessible emergency stop over a long, linear distance. The series is a cost-effective means of providing an emergency stop signal compared to multiple emergency stop pushbuttons. Designed to provide emergency stop protection for exposed conveyor lines, the 1CPS (single head) and 2CPS (dual head) Series have internal switch mechanism latches on both slackened cable (push) and pulled cable. These latches enhance productivity by eliminating nuisance stops due to variations in temperature, cable stretching over time, and other application variables. MICRO SWITCHTM CPS Series Safety Switches feature UL, CSA, and CE approvals.
- Detects cable pull, cable slack, and cable broken conditions
- Reset knob
- Direct opening action of NC (Normally Closed) contacts
- Large wiring cavity with straight-through wiring
- Wide temperature tolerance & less sensitivity to fluctuations that lead to "false trips"
|Get More Info on Supplier's Site


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Before we even get to the purchase of one of these immense cars, let us take a journey back to where the inspiration, for some of the most beautiful cars in the world, really came from. The vision came from one man, Horacio Pagani, born in 1955 with an eye for design and a flair for engineering.
Having designed and worked with Lamborghini for many years the conception for the Pagani Zonda first began in 1993 with an unveiling at the Geneva Motor Show in 1999. Now there are nine Zondas in the range. Pagani's latest triumph is the Huaryra; seven years in the making and breathtaking in both performance and style.
So how do you go about buying a Pagani Zonda or Huayra? Well we found out it's not all that easy and certainly there are very few, if any, dealerships with access to new or used models. Our advice would be to start at the beginning - contact Pagani in Italy. You can be sure you are talking to people who know this car inside and out.
It is also very important to bear in mind that these cars cannot always be driven on the road due to various standards compliance in UK, Europe and the US.


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"I feel like my mission's not done yet. I'm not done serving my country."
- Staff Sgt. Raymond Long, a Soldier who was injured in Iraq in 2004 and who continues to serve
Tragedy inspires WTU Soldier, wife to serve
Unified Quest 09: Emerging Technologies
What is it?
As the Army chief of staff's mechanism to explore today's enduring operational problems and the conduct of full-spectrum operations in alternative future operating environments, Unified Quest (UQ) is a series of interrelated seminars, workshops, and a Capstone Game. As the inaugural event in this year's campaign of learning, the recent seminar on Emerging Technologies was designed to bring the future concepts and technology communities of practice together in order to inform the upcoming revision of the Army's Capstone Concept, TRADOC Pamphlet 525-3-0, The Army in Joint Operations.
What has the Army done?
Representatives from the science, technology and concepts communities gathered Oct. 6-9, 2008 to determine the implications of emerging technologies and innovative applications of existing technologies on future concepts, capabilities and operations from 2018 to 2025. Participants were placed on panels centered on the Warfighter Outcome areas of power and energy, battle command network and the human dimension. Using the two key ideas from the Army's Capstone Concept of "commander centric command" and "operational maneuver," panels focused on how science and technology developments will enable concepts, and what potential disruptive technologies would impede the Army's ability to operate in the future. Panel outbriefs were received by Lt. Gen. Michael A. Vane, director of the Army Capabilities Integration Center (ARCIC), and Dr. Thomas Killion, the Army's chief scientist.
Why is this important to the Army?
The challenges of today and the complexity of future operational environments require an integrated approach to future force development across the domains of doctrine, organizations, training and leader development, materiel and Soldiers. Both the science and technology community and ARCIC need to better understand how the Army measures future force readiness based on assessments of the future environment, the progress of science and technology development and investment in key areas, and how these two elements come together to create the balanced force required to meet future requirements.
What's planned for the future?
Results from the Emerging Technologies seminar will be used throughout the UQ09 campaign of learning by shaping the study's future operational environment and to inform the ongoing revision of the Army Capstone Concept. The next event in the UQ09 campaign of learning will be the Unity of Effort seminar, Nov. 4-7, 2008.
Unified Quest Web site
- 2008 Strategic Communication Guide - Read the 2008 Army Strategic Communication Guide for key messages and updates
- Strategic Communication Coordination Group (SCCG) Workspace
- Army Public Affairs Portal
- Stories of Valor
- Speaker's Toolkit
- Information Papers with " 2008 Army Posture Statement"
The Army Community Relations Calendar
Blogger's Roundtable
Army veteran puts long-drive energy into FMWR youth sports programs
Iraqi, American firefighters combine forces for airfield protection
U.S. troops provide filtered water to flood victims in Honduras
November 2008: American Indian Heriatge Month: American Indians in the U.S. Army
November 2008: Warrior Care Month
Nov. 11, 2008: Veterans Day
Sports at a glance
Top Army football stories
Warriors get 'a little revenge'
NMCSD hosts paralympic sports camp; promotes health, fellowship


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Play New Mini-game Eleventy-Seven Morsels on "Unlock the Mines of Moria"
Turbine has released the third mini-game, Eleventy-Seven Morsels, for The Lord of the Rings Online: Mines of Moria on UnlockTheMinesofMoria.com. You can play against others or the computer in this fun little game where you trade morsels of food and the winner is the one with nothing left on his plate.This is probably the easiest of the mini-games that Turbine has launched on the site, of course the others could be easy as well and I could just be begin an uncoordinated tard, but I digress. Eleventy-Seven Morsels is easier than getting drunk and throwing an ax any day.
The Lord of the Rings Online: Mines of Moria expansion is tentatively expected to be available sometime this Fall, and with the level cap moving from 50 to 60, it should give players who have exhausted all options with their characters a reason to log back on. Another feature announced is the ability for groups of 3, 5, 12 and 24 players to be involved in instances, new "monster player" content, more environment-aware AI, and the opportunity to join the Fellowship in Lorien.


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konkan railway reservation enquiry
konkan railway reservation enquiry
1 - 15
of about
konkan railway reservation enquiry
An Overview of South Railway Reservation
By: Jonson Lee |
Southern railway is one of the most progressing railway zones in India. It came into existence on 14th April 1951 as a result of the merger of three state railways – South Indian railway, Madras and South Mahratta Railway, and Mysore State Railway.
read more
IRCTC PNR enquiry
By: Prakash Rao |
Train Travel
Indian Railways and Tourism Corporation, IRCTC refers to the body that administers the online ticket booking of Indian Railways. This online portal provides a responsive user interface to book tickets across India.
read more
Train Enquiry – a convenience to million passengers
By: Nitu Sharma |
Train Travel
Train enquiry system provides seat availability for train ticket Booking, current running train status, train name, route and also you can check the status of the booking through the train enquiry.
read more
By: faishal khan |
Travel Tips
Reservation system for Indian Railways is now entirely automated. Making a train reservation is no more a complicated and time consuming process
read more
Mobile Railway Reservation and PNR Status
By: steily william |
Train Travel
Do you use a CDMA mobile or have a GPRS connection? If yes, mobile reservation of railway tickets can happen anytime (as per IRCTC time for booking) anywhere; this facility is introduced by IRCTC to the advantage of the travelers.
read more
Indian Railways Reservation and IRCTC Tourism
By: steily william |
Train Travel
Had there been no train service, traveling long distances would have been a very thorny affair! Over 9,000 passenger trains are operated by Indian Railways. As per a survey it has been found that these trains carry more than 25 million passengers everyday across twenty-eight states and two union territories.
read more
Ensure a Comfortable Journey with Railway Reservation
By: Lisa M Kelly |
Train Travel
Indian Railways has been serving the nation for over 150 years and is the most trusted land transport in the country. It has a wide network that spreads over the length and breadth of the country. The railway reservation is must for a secure and comfortable journey.
read more
Indian Railway System
By: faishal |
Travel Tips
Indian Railways are the system which is essential for health of the nation. IR is the abbreviated form of Indian Railways. Indian Railways are the world's second leading under one management.
read more
Guidance on Train Reservation
By: Lisa M Kelly |
Train Travel
Indian Railways is a symbol of heritage and culture of the country. It has a magnificent network routed to connect even the remote locations spread across the nation. The number of commuters is in large volume; therefore, an advance booking of train tickets has become a necessity.
read more
Choose various Northern Railways trains with details from online facility from Indian Railways
By: shabdseo |
Travel Tips
Indian Railways is the biggest organization in India. People all across the country just prefer to travel through various trains as per their convenience. Many trains operate from various stations in India.
read more
Railway Booking Online
By: steily william |
Vacation Rentals
Railway transportation has been a part and parcel of many a domestic traveler's lives. Not all the towns and cities of India are connected by flights; but Indian Railways touches almost every town. The convenience associated with traveling by Indian Railways is thus noteworthy.
read more
Get railway reservation seat availability information online free of cost from Indian Railways
By: shabdseo |
Travel Tips
Traveling by train has its own charm. Today a large number of people just prefer to travel by way of trains. Trains are available at various routes connecting larger and smaller parts of the country. With a large number of people looking for suitable options trains have offered them with opportunity.
read more
Pre Matrimonial Enquiry
By: Alec Almond |
It is getting more and more difficult to trust people in today's life. And when it comes to marriage one cannot afford to lay back and hope that the other person is faithful and can be entrusted. Getting into the bond of marriage is a lifelong commitment.
read more
Indian Railway Reservation - India's Most Thrilling Travel Packages
By: Kylea Taylor |
Travel Tips
Indian Railway Catering and Tourism Corporation Limited ( IRCTC), a BPO of Indian Railways, organizes tours and holidays for rail users, often and again. For instance, during the current season in 2011, IRCTC offers a number of comprehensive tourism packages, for which you can do ticket reservation in Indian railways.
read more
Railway Booking And Pnr Status
By: steily william |
Travel & Leisure
If you think the emergence of low cost airlines has affected the passenger count in railways, you are wrong! With super fast trains being introduced and the online railway booking process made easier, Indian Railways is the most preferred mode of transportation for people at large.
read more
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NetApp Inc Stock Downgraded (NTAP)
TheStreet) -- NetApp (Nasdaq: NTAP) has been downgraded by TheStreet Ratings from buy to hold. The company's strengths can be seen in multiple areas, such as its impressive record of earnings per share growth, expanding profit margins and increase in net income. However, as a counter to these strengths, we also find weaknesses including a generally disappointing performance in the stock itself and weak operating cash flow.Editor's Note: Any reference to TheStreet Ratings and its underlying recommendation does not reflect the opinion of TheStreet, Inc. or any of its contributors including Jim Cramer or Stephanie Link. NEW YORK (
- EXCLUSIVE OFFER: Jim Cramer's Protégé, Dave Peltier, only buys Stocks Under $10 that he thinks could potentially double. See what he's trading today with a 14-day FREE pass.
- NETAPP INC has improved earnings per share by 25.5% in the most recent quarter compared to the same quarter a year ago. The company has demonstrated a pattern of positive earnings per share growth over the past two years. We feel that this trend should continue. This trend suggests that the performance of the business is improving. During the past fiscal year, NETAPP INC increased its bottom line by earning $1.85 versus $1.37 in the prior year. This year, the market expects an improvement in earnings ($2.97 versus $1.85).
- The gross profit margin for NETAPP INC is rather high; currently it is at 68.17%. It has increased from the same quarter the previous year. Despite the strong results of the gross profit margin, NTAP's net profit margin of 11.94% significantly trails the industry average.
- The net income growth from the same quarter one year ago has exceeded that of the Computers & Peripherals industry average, but is less than that of the S&P 500. The net income increased by 13.3% when compared to the same quarter one year prior, going from $173.80 million to $197.00 million.
- Net operating cash flow has decreased to $369.50 million or 18.89% when compared to the same quarter last year. In addition, when comparing the cash generation rate to the industry average, the firm's growth is significantly lower.
- In its most recent trading session, NTAP has closed at a price level that was not very different from its closing price of one year earlier. This is probably due to its weak earnings growth as well as other mixed factors. Looking ahead, we do not see anything in this company's numbers that would change the one-year trend. It was down over the last twelve months; and it could be down again in the next twelve. Naturally, a bull or bear market could sway the movement of this stock.
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text:
Search Swinburne Research Bank
Please use this identifier to cite or link to this item: http://hdl.handle.net/1959.3/188
|Download PDF (50 pages) (Adobe Acrobat PDF, 943 KB)
- Title
- Growth strategies of the Charoen Pokphand Group, Thailand
- Author(s)
- Ch'ng, David; Ross, Keith
- Abstract
- The overseas Chinese enterprise groups throughout East Asia have grown into a significant economic driving force in the 1990s. Some social scientists and management scholars have, however, been uncertain about the real value of their roles in the industrialisation of the developing economies. The overseas Chinese entrepreneurs have often been seen in the light of mere opportunists, carrying on the tasks of a middleman and users of foreign technology but not making a genuine contribution to the process of industrialisation in the countries in which they are operating. Their tightly knitted family structure have also been cited as a strong barrier to the effective running of large corporations. This paper seeks to make a longitudinal, single-example study of the largest overseas Chinese conglomerate in Thailand, the Charoen Pokphand Group (CP), and attempt a qualitative assessment of the contribution of this industrial-farming enterprise to the Thai economy in general, and the agricultural sector in particular. The findings show that although CP has its primary core competency in trading, it has nurtured a secondary core competency in integrated farming over the last three decades. It has successfully adapted modem farming technology from the USA and has been transferring the technology to the Thai farmers. The CP Group has made a significant economic contribution to the Thai agricultural sector where more than 70 percent of the population reside.
- Publication type
- Working paper
- Research centre
- Swinburne University of Technology. Division of Business, Humanities and Social Science
- Publication year
- 1993
- Keyword(s)
- Charoen Pokphand Group; Chinese; Firm; Thailand
- Publisher
- Faculty of Business, Swinburne University of Technology
- Publisher URL
- Copyright
- Copyright © 1993 David Ch'ng & Keith Ross. This work is reproduced in good faith. Every reasonable effort has been made to trace the copyright owner. For more information please contact firstname.lastname@example.com.
- Full text


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Grosses Konzertsolo, S.176 (Liszt, Franz)
No files submitted.
Sheet Music
Complete Score (S.176)
*#68026 - 49.46MB, 31 pp. - (3) - V/V/V - 1439x⇩
First edition
Leipzig: Breitkopf und Härtel, n.d.(1851). Plate 8365.
From the Ruth Dana Collection of Liszt Editions.
Complete Score (S.176) (Preview)
*#56095 - 3.07MB, 26 (#47–62) pp. - (2) - V/V*/V* - 1384x⇩
PDF scanned by D-Mbs
piupianissimo (2010/2/15)
Complete Score (S.176) (Preview)
*#04503 - 1.68MB, 26 pp. - (3) - V/V*/V* - 1972x⇩
José Vianna da Motta (1868–1948)
Franz Liszt: Musikalische Werke. Serie II, Band 8.
Leipzig: Breitkopf & Härtel, 1924. Plate F.L. 59.
Originally scanned at about 160pi, converted to 600dpi monochrome.
Frontmatter (scan) (EU) (Preview)
*#155324 - 5.75MB, 16 (#i-xvi) pp. - (2) - C*/N/C* - 287x⇩
Frontmatter (filter) (EU) (Preview)
*#155325 - 2.12MB, 16 (#i-xvi) pp. - (1) - C*/N/C* - 163x⇩
Complete Score (scan) (EU) (Preview)
*#155326 - 3.33MB, 26 (ii, #3-26) pp. - (2) - C*/N/C* - 457x⇩
Complete Score (filter) (EU) (Preview)
*#155327 - 2.51MB, 26 (ii, #3-26) pp. - (2) - C*/N/C* - 495x⇩
Antal Boronkay (1948–)
Neue Liszt-Ausgabe. Serie 1, Band 5
Budapest: Editio Musica / Kassel: Bärenreiter, 1983. Plate Z.7295.
Public Domain - Non-PD US [tag/del]
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General Information
|Work Title
|Grosses Konzertsolo
|Alternative Title
|Großes Konzertsolo
|Liszt, Franz
|Opus/Catalogue Number
|Year/Date of Composition
|First Publication
|Adolf von Henselt (1814–1889)
|Composer Time Period
|Piece Style
|Piano (solo)
Misc. Comments
Version History
- Composed for solo piano, 1849–50 (= S.176), based on the Grand solo de concert, S.175a
- Published 1851 by Breitkopf & Härtel (Leipzig)
- Revised for piano and orchestra, 1849–50, as Grand solo de concert (= S.365)
- Revised for 2 pianos, 1856, as Concerto pathétique, S.258
- Pages with First Editions
- Scores from Bayerische Staatsbibliothek
- Scores published by Breitkopf und Härtel
- Scores published in 1924
- Scores published in the 20th century
- Boronkay, Antal/Editor
- Urtext
- Pages with scores
- Scores
- Liszt, Franz
- Romantic style
- Romantic
- Pieces
- For piano
- Scores featuring the piano
- For 1 player


text:
It was a bittersweet finale for Sanvezzo and the Whitecaps (13-12-9), who were eliminated from postseason contention when they lost 3-2 at Colorado (14-11-9) on Oct. 19. Last season, the Whitecaps became the first Canadian team to make the MLS playoffs.
The Rapids' loss left them with the fifth seed in the MLS Western Conference. They will face the Sounders in Seattle on Wednesday in the knockout round, with the winner advancing to the conference semifinals.
Colorado on Oct. 5 routed Seattle 5-1 in Commerce City. But the Rapids are just 2-10 all-time against the Sounders -- and the Rapids have never won in Seattle.
In Seattle late Sunday night, the Los Angeles Galaxy got a goal in the 78th minute from Robbie Keane to tie the host Sounders 1-1. It boosted L.A. into third place in the Western Conference, giving them a pass to the conference semifinals next week against No. 2 seed Real Salt Lake.
Sanvezzo stepped up to the penalty spot in the 43rd minute after Kekuta Manneh was brought down in the area and blasted a shot past Colorado goalkeeper Clint Irwin.
The Brazilian forward then danced around a Rapids defender in the 74th minute to tie Mike Magee of the Chicago Fire for the MLS lead in goals. That strike gave Sanvezzo the league's Golden Boot award because he has more assists than Magee.
"Throughout a long season it takes a consistent goal scorer to win the Golden Boot," Vancouver captain Jay DeMerit said. "These things are not by fluke.
"It shows the qualities that Camilo has and brings to our team."
The 25-year-old Sanvezzo completed the hat trick in the 85th minute after taking a through ball and one-touching a shot past a helpless Irwin. Sanvezzo took off his jersey to celebrate.
"I'm very proud. Tonight the players helped me a lot (and) gave me lots of chances," he said. "For sure (I could have) scored five goals."
After his first goal, Sanvezzo presented the ball to veteran Whitecaps defender Young-Pyo Lee. The match at B.C. Place Stadium marked the final game for the 36-year-old South Korean, who participated in three World Cups and had a long club career in Asia and Europe before joining Vancouver in 2011.
"I retired from soccer tonight, but I'm feeling so happy (at) this moment because it is exactly what I wanted," Lee said. "I will never forget the last two years in Vancouver."
Lee was removed in stoppage time to a rousing ovation from fans and other players.
"He's an incredible person, an incredible character," Whitecaps coach Martin Rennie said. "At no point in time has he ever thought of himself as too big for anything or too good for anybody and it's just amazing that someone that's achieved as much as he has is as humble as he is."
Vancouver defender Sam Adekugbe, 18, made the first professional start and saved a goal by clearing the ball away from Edson Buddle after a stop by Whitecaps goalkeeper David Ousted.
The Rapids' best chance of the first half came in the 30th minute when Gabriel Torres, who scored twice against the Whitecaps last weekend, fired a shot that Ousted pushed to his right. The ball fell into the path of an onrushing Colorado player, but defender Brad Rusin and Ousted combined to keep the ball out.


text:
In the Arian struggle, as we have seen, the question in the forefront was the full deity of the Son, and the question of the full deity of the Holy Spirit was at first kept in the background. The Nicene creed merely affirmed belief "in the Holy Spirit", and many years had to elapse before there was any public controversy about His position in the Godhead. A discussion of this question about the deity of the Spirit could not be postponed indefinitely, and it came to the forefront and the orthodox answer was incorporated in the doctrine of the Trinity at the
First Council of Constantinople in A.D. 381.
The theologians chiefly responsible for this were,
in the East, the Cappadocian Fathers:
Basil of Caesarea (c.329-379 A.D.), his younger brother,
Gregory of Nyssa (330-c.395 A.D.), and his friend,
Gregory of Nazianzus (330-389 A.D.); and,
in the West,
Augustine of Hippo (354-430 A.D.). [1]
Early Theology of Holy Spirit.
Since Origen's day, theological reflection about the Spirit had lagged behind devotional practice. Alexander of Alexandria merely repeated the old affirmation that Holy Spirit inspired the prophets and the apostles. Arius considered Him a hypostasis, but regarded His essence as utterly unlike that of the Son, just as the Son's essence was utterly unlike that of the Father. Although the problem of the Spirit was not raised at Nicaea, there was an increasing interest in it after Nicaea. On the one hand, a radical like Eusebius of Caesarea, while clear that the Spirit is a hypostasis, reckons that He is "in the third rank", "a third power" and "third from the Supreme Cause", and uses Origen's exegesis of John 1:3 to argue that He is "one of the things which have come into existence through the Son". If it is asked why, unlike other created rational and spiritual beings, He is "included in the holy and thrice blessed Triad", his embarrassed answer is that He transcends them in honor and glory. The later Arians, Aetius and Eunomius, true to the logic of their position, regarded the Spirit merely as the noblest of the creatures produced by the Son at the Father's bidding, the source of illumination and sanctification. On the other hand, a conservative churchman like Cyril of Jerusalem, while discouraging inquiry into His Person and origin, displays a full doctrine which approximates to later orthodoxy. The Spirit, he claims, belongs to the Trinity, and "we do not divide the holy Triad as some do, nor do we work confusion in It as Sabellus does". It is in union with the Spirit that the Son participates in the Father's Godhead, and the Spirit is "the universal sanctifier and deifier", "a being divine and ineffable". Hence, like the Son, He is far removed from creatures, even the most exalted, and enjoys a perfect knowledge of the Father. His relationship to the other Two is defined in the formula, "The Father gives to the Son, and Son communicates to the Holy Spirit", and "The Father bestows all graces through the Son with the Holy Spirit". He is "subsistent" (huphestos), "ever-present with the Father and the Son", and is glorified inseparable with Them. Cyril delivered his Catechetical Lectures about A.D. 348. [2]
But it was not until A.D. 359 or 360 that Athanasius was inspired to expound his own theology of the Spirit. Serapion, bishop of Thmuis, had called his attention to a group of Egyptian Christians who combined a recognition of the Son's deity with disparaging views of the Spirit. Called "Tropici" by Athanasius because of their figurative exegesis of Scripture (tropos = "figure"), they argued that the Spirit was a creature brought into existence out of nothingness. More precisely, He was an angel, superior to other angels in rank, but to be classified among the "ministering spirits" mentioned in Heb. 1:14, and consequently was "other in substance" (heteroousion) from the Father and Son. They appealed to three proof-texts in particular, that is, Amos 4:13 ("Lo, I who establish thunder and create spirit ..."), Zech. 1:9 ("These things says the angel that speaks within me") and I Tim. 5:21 ("I adjure you in the sight of God and Christ Jesus and the elect angels"). It seems probable that the Tropici, while anticipating the later Pneumatomachians and Macedonians, were not connected with them, but were a purely local sect. Athanasius' teaching, set forth in The Letters to Serapion (c.359 A.D.), that gave an answer these theses, is that the Spirit is fully divine, consubstantial with the Father and the Son.
What Athanasius says about the Spirit completes his teaching about the Trinity. The Godhead, according to this conception, exists eternally as a Triad of Persons (of course, at this time Athanasius had no term of his own to express this) sharing one identical and indivisible substance or essence. All three Persons, moreover, are possessed of one and the same activity (energeia), so that "the Father accomplishes all things through the Word in the Holy Spirit". Whatever the Father effects in the way of creation, or government of the universe, or redemption, He effects through His Word; and whatever the Word carries out, He carries out through the Spirit. Hence Athanasius can write,
"The holy and blessed Triad is indivisible and one in Itself.
When mention is made of the Father, the Word is also included,
as also the Spirit Who is in the Son. If the Son is named,
the Father is in the Son, and Spirit is not outside the Word.
For there is a single grace which is fulfilled from the Father
through the Son in the Holy Spirit." [4]
The Cappadocian Fathers.
Cappadocia was a highland province in what is now eastern Turkey, bounded on the south by the Taurus Mountains. It was constituted a Roman province by Tiberius in A.D.17, on the death of Archelius. In A.D. 70, Vespasian united it with Aremenia Minor as one of bulwarks of the Roman Empire. Under later emperors, especially Trajan, the size and importance of the province increased greatly. It was easily accessible from Taurus through the Cilician Gates. Jews from it were present in Jerusalem on the day of Pentecost (Acts 2:9). Some of the Dispersion to whom Peter wrote his letter lived in Cappadocia (I Pet. 1:1). The Cappadocian Fathers are:
Basil of Caesarea (c.329-379 A.D.), his younger brother,
Gregory of Nyssa (330-c.395 A.D.), and his friend,
Gregory of Nazianzus (330-389 A.D.).
Basil of Caesarea
Basil of Caesarea, also called Basil the Great, was the eldest son of Christian parents, and the brother of Gregory of Nyssa and Macrina. He was educated at home in Caesarea (in Cappadocia, not Palestine) and then Constantinople before going in A.D. 351 to the University of Athens. There friendships were formed with the young prince Julian and Gregory, another student from Cappadocia who was later to become famous as Gregory of Nazianzus. Following his study at Athens, Basil returned to Caesarea about 356 and taught rhetoric with great success. He was attracted to and influenced by the ascetic practices of Eustathius, bishop of Sebaste. He resisted attractive offers by the city to undertake educational work, because he had already determined to devote himself to an ascetic and devotional life. About A.D. 357 he was baptized and ordained reader in the church. This was followed by visits to monastic settlements in Palestine, Syria, and Egypt, which at a later stage helped him decide the nature of the monastic community he wanted to establish. On his return to Pontius he retired to a small hermitage by the river Iris not far from his home. He left his seclusion in A.D. 364 at the request of his bishop, Eusebius, who was facing much opposition from the extreme Arians, and was ordained presbyter, and proceeded to write books against Eunomius. After the death of Eusebius in A.D. 370, Basil was made bishop of Caesarea, a role which was to bring him into controversy not only with the Arians but also with the Pneumatomachi and the emperor. When the Emperor Valens visited the province eager to impose Arianism upon a defiant orthodox church, he was outclassed by the eloquent, forceful arguments of a dignified Basil. Basil made important contributions to the church not only as an ascetic and as bishop, but also as a theologian and teacher. His De Spiritu Sancto and Adversus Eunomium attacked the Arian doctrines and his towering personality and popularity made him and ideal mediator between East and West. Through his conciliatory influence, together with that of Gregory of Nazianzus and Gregory of Nyssa the confusion over terminology was eventually resolved. Basil's many letters reveal him as a warm pastor who was concerned for the spiritual and physical well-being of his people. He died at fifty, a prematurely old man, worn out by his self-inflicted privations and ascetic practices. [5]
Gregory of Nyssa
Gregory of Nyssa, who was the younger brother of Basil of Caesarea, was a shy, gentle man of studious disposition who was totally dominated by his older forceful brother, whom he sometimes called "the Master." After a brief spell as reader in the church, he became a teacher of rhetoric and thereby incurred Basil's great displeasure for entering upon a secular life. In penitence he entered a monastery founded by Basil. In A.D. 371, he accepted Basil's invitation, although rather unwillingly, to become bishop of Nyssa. Because he supported the Nicene faith, Gregory was deposed by a synod of Arian bishops in A.D. 376, but he regained his see in A.D. 378 when Emperor Valens died. Gradually his fame spread, and about A.D. 379 he as asked to visit the Church of Syria to help solve the problem of schism in that church. And at the Council of Constantinople in A.D. 381, he took leading part, not only in delivering the inaugural address which is not extant, but also the funeral oration of Melitius of Antioch, the first president of the council. Very little is known of the later years of Gregory's life. His chief theological work was the Sermo Catecheticus, a manual of theology in which he deals at length with Christology and eschatology. The latter doctrine he based upon the views of Plato and Origen which Gregory believed to be consonant with Scripture. He took Paul's statement in I Cor. 15:28 literally that God will eventually be "all in all", and saw hell as a process of ultimate purification rather than a place of eternal punishment. Gregory was a staunch supporter of the Nicene faith and was among the first to distinguish between ousia and hypostasis. The former he used to used to express essence, and the latter the distinctive peculiarity which was equivalent to person. [6]
Gregory of Nazianzus
Gregory of Nazianzus was brought up on the family estate near the town of Nazianzum in Cappadocia where his father, also named Gregory, was bishop and whence he derived his title. He was educated at Caesarea where he met Basil and eventually the two friends went on to the University of Athens in about A.D. 350. Gregory returned home in about A.D. 358, and after a short career as a teacher of rhetoric he spent some time helping his aged father at Nazianzum. In A.D. 362, against his will, his father had him ordained presbyter. Ten years later he reluctantly agreed with Basil's wish that he be bishop of Sasima, a position he never in fact fulfilled, and a place he never visited, preferring to assist his father at home. After his father's death in A.D. 374, he retired to Seleucia in the province of Isauria. Gregory was summoned out of his monastic retirement to Constantinople to defend the Nicene faith against Arianism. His ministry at the "Church of the Resurrection" in Constantinople made a significant contribution to the final establishment of the orthodox faith. During the council he was appointed bishop of Constantinople, but characteristically resigned the see when his election was disputed. After the council he went back to Nazianzum, where he took charge of the church, but from A.D. 384 he retired to his family estate where he finally died. Although he was unimpressive in personal appearance and bearing, Gregory had an outstanding power of oratory which he used to great effect in his ministry at Constantinople. Most worthy of his writings are the famous five Theological Addresses against the Arians. In the first oration he deals with the Eunomians and in the second oration with the nature of God. In the third and fourth he develops the doctrine of God the Son. He shows that the orthodox teaching concerning the equality of Father and Son is much more Christian and more logical than the Arian concept of the Godhead. In the fifth oration Gregory treats the doctrine of the Holy Spirit and argues for the consubstantiality of the Spirit with the Father and the Son. Other writings include the Philocalia, a selection of from the works of Origen which he compiled with Basil; several writings against Apollinarianism; and 242 letters and poems. [7]
Trinity in the East.
The Homoousion of The Spirit.
If Athanasius started the defense of the Homoousion of the Spirit, then the Cappadocian Fathers completed it cautiously and circumspectly. The moderate section of the great central party, of which Cyril of Jerusalem was a typical representative, had long possessed a doctrine acknowledging the full deity of the Spirit, while declining to employ the homoousios to express it; but the old Eusebian subordinationism was still tenaciously upheld by the left wing. As a result, the manifesto circulated by Basil of Ancyra and his friends after the synod of Ancyra in A.D. 358, contented itself with a vague formula stating that the Spirit "is given to the faithful from the Father through the Son", and "has His being (huphestos) from the Father through the Son". But in A.D. 362 at the council of Alexandria, Athanasius secured acceptance of the proposition that the Spirit is not a creature but belongs to, and is inseparable from, the substance of the Father and the Son. From then on the question of the Spirit's status becomes an urgent issue, and the underlying divergence of opinions are brought out in the light of day. In a sermon preached in A.D. 380, Gregory of Nazianzen gives an illuminating picture of the wide variety of views which still held the field. Some, he reports, consider the Holy Spirit to be a force (energeia), others a creature, others God. Others, making the vagueness of Scripture their excuse, decline to commit themselves. Of those who acknowledge His deity, some keep it as a pious opinion to themselves, others proclaim it openly, and yet others seem to postulate three Persons possessing deity in different degrees. There are two main divisions of opinion. The opponents of the full deity of the Spirit were known as Macedonians or Pneumatomachians ("Spirit-fighters"). The former name, which only came into use after A.D. 380, recalls Macedonius, the Homoiousian bishop of Constantinople, who was deposed by the Arians in A.D. 360, but there is nothing to show that he had anything in fact to do with "Macedonianism". The Pneumatomachians, as they are more suitably named, harked back to the left-wing Homoiousians whom Athanasius must have had in mind when insisting on the Homoousion of the Spirit at Alexandria. The moderates among them accepted the consubstantiality of the Son, but the more radicals (led by Eustathius of Sebaste after his rupture with Basil of Caesarea in A.D. 373) preferred the words "like in substance" or "like in all things". [8]
Eustathius (c.300 - c.377 A.D.) was a famous exponent of asceticism who attracted and became a formative influence in the development of Basil of Caesarea. The ascetic practices of Euthathius and his followers were extreme enough to be condemned by several synods, but he was sufficiently respected that he was elected bishop of Sebaste in Armenia Minor in A.D. 356. He was a prominent member of the Synod of Ancyrea (A.D. 358), which stood for the Homoiousion position in the Arian controversy, and he was consequently deposed in A.D. 360. Later in A.D. 373, he became "the leader of the sect of the Spirit-fighters", and his friendship with Basil was completely severed. The Pneumatomachians were condemned by Damasius of Rome in A.D. 374, and their doctrines were attacked by the Cappadocian Fathers and Didymus the Blind of Alexandria. Formally anathematized with other heresies at the Council of Constantinople in A.D. 381, the sect disappeared after 383, victims of the Theodosian antiheresy laws. [9]
The position of both the moderate and more radical groups is aptly summarized in the statement attributed to Eustathius that he did "not choose to call the Spirit God nor presume to call Him a creature"; as others expressed it, "He occupies a middle position, being neither God nor one of the others (i.e. the creatures)". Their case was partly Scriptural; they cited a multitude of texts suggestive of the Spirit's inferiority and pointed, in particular, to the silence of the Bible respecting His divinity. They also argued that, since no relationship was conceivable within the Godhead except that of the Father and Son, the Spirit of God must be either a coordinate unoriginate principle with the Father or else the brother of the Son; since neither alternative was acceptable, He could no more be God than the other spirits.
In the opposite camp, because of the wide variety of opinion which had to be placated, progress towards the full Athanasian position was necessarily gradual. Gregory of Nazianzus describes how Basil of Caesarea, when preaching in A.D. 372, studiously abstained from speaking openly of the Spirit's deity. At this stage, Basil preferred to win over the wavering by tactful "reserve" (oikonomia), contenting himself with the negative criterion of denial or acceptance of the creatureliness of the Spirit. After his break with Eustathius and the increasing activity of the Pneumatomachians, he became progressively more definite. So, in the following year, in the profession of faith submitted to Eustathius, Basil advanced a new test: the Spirit must be recognized as intrinsically holy, one with "the divine and blessed nature", inseparable (as the baptismal formula implied) from Father and Son. In his De Spiritu Sancto (A.D. 375), Basil took a further step, urging that the Spirit must be accorded the same glory, honor and worship as Father and Son; He must be "reckoned with" (sunarithmeisthai), not "reckoned below" (huparithmeisthai) Them. This was as far as he was to go. He nowhere calls the Spirit God nor affirms His consubstantiality in so many words, although he makes it plain that "we glorify the Spirit with the Father and the Son because we believe that He is not alien to the divine nature". The main points of his argument are
The other Cappadocians repeated and extended Basil's teaching.
Gregory of Nyssa
emphasizes the "oneness of nature"
shared by the three Persons, and quotes Psa. 33:6
("By the word of the Lord were the heavens established,
and all the power of them by the Spirit [literally, "breath"] of His mouth")
to prove that the Word and the Spirit are coordinate realities. According to his version of Luke 11:2, the Lord's Prayer read, "Thy Holy Spirit come upon us and purify us". From this he concluded that the activity of the Spirit was identical with that of the Father; and since the Son also was indistinguishable, there could be no difference of nature between the Persons. But Gregory of Nazianzus throws off all inhibitions. "Is the Spirit God?" he asks and answers, "Yes, indeed. Then is He consubstantial? Of course, since He is God." Gregory also finds support for his doctrine in the testimony of Scripture (for example, John 4:24; Rom. 8:26; I Cor. 14:15), and also in the Spirit's character as the Spirit of God and of Christ, His association with Christ in the work of redemption, and the Church's devotional practice. To explain the lateness of the recognition of the Spirit as God, Gregory produces a highly original theory of doctrinal development. Just as the acknowledgment of the Father's Godhead had to precede the recognition of the Son's, so the latter had to be established before the divinity of the Spirit could be admitted. The Old Testament revealed the Father, and the New Testament the Son; the latter only hinted at the Spirit, but He dwells in us and discloses His nature more clearly.
A problem that the Cappadocians had to face, if they were to counter the Arian jibe that the Homoousion of the Spirit seemed to involve the Father in having two Sons, was to differentiate between the mode of origin of the Son and that of the Spirit. All that Basil of Caesarea can say on the subject is that the Spirit issues from God, not by way of generation, but "as the breath of His mouth"; thus His "manner of coming to be" (tropos tes hupacxseos) remains "ineffable". Basil further teaches that the one Spirit "is linked with the one Father through the one Son"; it is "through the Only-begotten" that the divine qualities reach the Spirit from the Father. Gregory of Nazianzus is satisfied with the Johannine statement (John 15:26) that He "proceeds" (ekporeuetai) from the Father; what "procession" means he can no more explain than can his adversaries what the Father's agennesia or the Son's generation means, but it distinguishes the Spirit from both. But it was Gregory of Nyssa who provided what was to prove to be the definitive statement. The Spirit, he teaches, is out of God and is of Christ; He proceeds out of the Father and receives from the Son; He cannot be separated from the Word. From this it is a short step to the idea of the twofold procession of the Spirit. According to Gregory of Nyssa, the three Persons are to be distinguished by Their origin, the Father being cause (to aition) and the other two caused (cf. to aitiaton). The two Persons Who are caused may be further distinguished, for one of Them is directly (prosechos) produced by the Father, while the other proceeds from the Father through an intermediary. Viewed in this light, the Son alone can claim the title Only-begotten, and the Spirit's relationship to the Father is in no way prejudiced by the fact that He derives His being from Him through the Son. Elsewhere, Gregory speaks of the Son as related to the Spirit as cause to effect, and uses the analogy of a torch imparting its light first to another torch and then through it to a third in order to illustrate the relationship of the three Persons. It is clearly Gregory's doctrine that the Son acts as an agent, no doubt in subordination to the Father Who is the fountainhead of the Trinity, in the production of the Spirit.
After Gregory of Nyssa, the regular teaching of the Eastern Church is that the procession of the Holy Spirit is "out of the Father through the Son". Epiphanius (c.315-403 A.D.), bishop of Salamis (Constantia), after describing the Holy Spirit as "proceeding from the Father and receiving of the Son", takes a further step, influenced perhaps by his Western contacts, and omits the crucial preposition "through". In his view, the Holy Spirit is "not begotten, not created, not fellow-brother nor brother to the Father, not forefather nor offspring, but out of the same substance of Father and Son". He is "Spirit of the Father" and "Spirit of the Son", not through any composition analogous to that of body and soul in man, but "centrally to Father and Son, out of the Father and the Son". He is "from both, a Spirit derived from spirit, for God is spirit".
Origen, more than a century before, basing himself on John 1:3, had taught that the Spirit must be included among the things brought into existence through the Word. The same theory, with a strongly subordinationist flavor, reappears in his radical successors, such as Eusebius of Caesarea. But, as stated by the Cappadocians, the idea of the twofold procession from Father through Son lacks all traces of subordinationism, for its setting is a wholehearted recognition of the homoousion of the Spirit. [10]
The First Council of Constantinople.
The climax of the development of the Homoousion of the Spirit was the reaffirmation of the Nicene faith at the Council of Constantinople in A.D. 381. One hundred and eighty-six bishops, all of them from the East, gathered in the capital where one hundred and fifty of them reaffirmed their orthodoxy, fortified now by the teaching of Athanasius, Basil and Gregory of Nyssa. At this council the consubstantiality of the Spirit as well as the Son was formally endorsed. The theology which prevailed, as exemplified by the great Cappadocians themselves, may be fairly described as that of Athanasius. It is true that their approach was somewhat different from his and has been called Neo-Nicene. Emerging from the Homoiousian controversy, it was natural that they should make the three hypostases, rather than the one divine substance, their starting point. Hence, while the formula which expresses their position is "one ousia in three hupostaseis", their emphasis often seems to be on the latter term, connoting the separate subsistence of Father, Son and Holy Spirit, rather than on the former, which stood for the one indivisible Godhead common to Them. Like Athanasius, they were champions of the Homoousion both of the Son and of the Spirit. As regards the Son, they pressed home the time-honored considerations of His generation out of the Father's being and of His functions as creator and redeemer, and in particular of the worship offered to Him in the Church.
The essence of their doctrine is that the one Godhead exists simultaneously in three modes of being, or hypostases. So Basil remarks,
"Everything that the Father is is seen in the Son,This is the doctrine of the co-inherence, or as it was later called "perichoresis", of the divine Persons. The Godhead can be said to exist "undivided... in divided Persons", and there is an "identity of nature" in the three hypostases.
and everything that the Son is belongs to the Father.
The Son in His entirety abides in the Father,
and in return possesses the Father in entirety in Himself.
Thus the hypostasis of the Son is, so to speak,
the form and presentation by which the Father is known,
and the Father's hypostasis is recognized in the form of the Son". [11]
"The Three have one nature, viz. God, the ground of unity being the Father,While all subordinationism is excluded, the Father remains in the eyes of the Cappadocians the source, fountain-head or principle of the Godhead. Their thought is that He imparts His being to the two other Persons, and so He can be said to cause Them. So Gregory of Nyssa speaks of "one and the same Person (prosopon) of the Father, out of Whom the Son is begotten and the Spirit proceeds", adding that "in the strict sense (kuios) we describe the unique cause of Those caused by Him one God".
out of Whom and towards Whom the subsequent Persons are reckoned". [12]
To explain how the one substance can be simultaneously present in three Persons, they appeal to the analogy of a universal and its particulars. Basil writes,
"Ousia and hupostasis are differentiated exactlyFrom this point of view, each of the divine hypostases is the ousia or essence of the Godhead determined by its appropriate particularizing characteristic (idiotes; idioma), or identifying peculiarity, just as each individual man represents the universal "man" determined by certain characteristics which mark him off from other men. For Basil, these particularizing characteristics are respectively "paternity" (patrotes), "sonship" (huiotes), and "sanctifying power" (hagennesia) or "sanctification" (hagiastike dunamis; hagiasmos). The other Cappadocians define them more precisely as "ingenerateness" (agennesia), "generateness" (gennesis), and "mission" or "procession" (ekpempsis; ekporeusis), although Gregory of Nazianzus has to confess his inability to indicate wherein the Spirit's procession differs from the generation of the Son. Thus the distinction of the Persons is grounded in Their origin and mutual relationship. They are so many ways in which the one indivisible divine substance distributes and presents Itself, and hence They come to be termed "modes of coming to be" (tropoi huparxseos). So Basil's friend Amphilochius of Iconium, after stating his belief in "one God made known in three forms of presentation" (prosopois), suggested that the names Father, Son and Holy Spirit do not stand for essence or being (as "God" does), but for "a mode of existence or relation" (tropos hupaxseos etoun scheseos); and Pseudo-Basil (possibly Didymus) argued that the term agennetos does not represent God's essence but simply the Father's "mode of existence". This view appears to be Sabellianism.
as universal (koinon) and particular (to kath' hekaston) are,
for example, animal and particular man." [13]
The Cappadocians had thus analyzed the conception of hypostasis much more thoroughly than Athanasius. They were emphatic that the three hypostases share one and the same nature. In the Triad, the Monad is adored, just as the Triad is adored in the Monad; and the distinction of hypostases in no way rends asunder the oneness of nature. Their theory is that the unity of the ousia, or Godhead, follows from the unity of the divine action (energeia) which is disclosed in revelation. Gregory of Nyssa writes,
"If we observe a single activity of Father, Son and Holy Spirit,Basil similarly finds proof of the deity of the Spirit in the fact that His energy is coordinate with that of Father and Son. As Pseudo-Basil remarks,
in no respect different in the case of any,
we are obliged to infer unity of nature (to henomenon tes phuseos)
from the identity of activity; for Father, Son and Holy Spirit
cooperate in sanctifying, quickening, consoling and so on." [14]
"Those whose operations are identical have a single substance.Along similar lines Gregory of Nyssa argues that, whereas men must be regarded as many because each of them acts independently, the Godhead is one because the Father never acts independently of the Son, nor the Son of the Spirit. The divine action begins from the Father, proceeds through the Son, and is completed in the Holy Spirit; none of the Persons possesses a separate operation of His own, but one identical energy passes through all Three.
Now there is a single operation of the Father and the Son,
as is shown by 'Let us make man in our image etc.',
or, 'Whatsoever the Father does, the Son does likewise';
and therefore there is a single substance of Father and Son." [15]
The Cappadocians have often been charged with accepting the homoousion while interpreting it in a merely specific or generic sense, and the designation of "Neo-Nicenes" has consequently been applied to them. But the accusation rests on a misconception, for it is exceedingly doubtful whether the fathers of Nicaea themselves used the term homoosios to suggest anything more than the truth that the Son shares the same divine nature as the Father. Much more to the point is the related suggestion, which was advanced as much in their own day as in ours, that their doctrine, despite its sincere intention of maintaining the divine unity, was inescapably tritheistic. Admittedly certain features of their thought seem to lend weight to the charge, not the least their unfortunate comparison of the ousia of Godhead to a universal manifesting itself in particulars. In his anxiety to evade the tritheistic implications of likening the Triad to three men sharing the same ousia of manhood, Gregory of Nyssa is forced to conclude that in strictness of language we should not speak of a multiplicity of men but of one man. Yet the fathers themselves were fully conscious of the deficiencies of the analogy. Gregory of Nyssa expressly draws attention to the unity of operation between Father, Son and Spirit; and Gregory of Nazianzus emphasizes that the unity of the divine Persons is real as opposed to the purely "notional" (monon epinoia theoreton) unity of several men. Thus if Father, Son and Spirit are distinguishable numerically as Persons, They are indistinguishable as essence. In relationship to the Father, the Son is identical in substance (tauton kat' ousian); and the analogy between the Trinity and Adam, Eve (made out of his rib) and Seth (the product of both) breaks down because the divine essence is indivisible. In the very letter which expounds the universal-particular analogy most fully, Basil (or whoever was its author) argues eloquently for the inseparability of the Persons and the ineffable oneness of Their being. The fundamental point which should be remembered is that for these writers the ousia of Godhead was not an abstract essence but a concrete reality.
This brings us to an element in the Cappadocians' thought which their critics often ignore, that is, their belief in the simplicity and indivisiblity of the divine essence. In certain moods, they seem reluctant to apply the category of number to the Godhead at all, taking up the old Aristotelian doctrine that only what is material is quantitatively divisible. How can we be accused of tritheism, exclaims Evagrius, seeing we exclude number entirely from the spiritual nature of deity? According to Gregory of Nyssa, number is indicative merely of the quantity of things, giving no clue as to their real nature; and Basil insists that if we use number of deity at all we must use it "reverently" (eusebos), pointing out that while each of the Person is designated one, They cannot be added together. The reason for this is that the divine nature which They share is simple and indivisible. As Gregory of Nazianzus remarks, it is "absolutely simple and indivisible substance", "indivisible and uniform and without parts" (adiairetos esti kai monoeides kai ameres). In othe words, they have transferred their emphasis from mere numerical unity to unity of nature. Evagrius says as much when he writes, "In answer to those who upbraid us with tritheism, let it be said that we worship one God, one not in number but in nature. Whatever is described as one in a merely numerical sense is not one really, and is not simple in nature; but everyone recognizes that God is simple and incomposite." But the corollary of this simplicity is that tritheism is unthinkable. [16]
The Trinity in the West.
In the meantime, Western theological thought about the Trinity, virtually quiescent since Novation, had began to bestir itself. We have seen how Hilary of Poitiers, as a result of his exile in the East, was able to collaborate with Athanasius in winning over the Homoiousians, himself teaching a doctrine which, while absolutely clear as against Sabellianism on the distinction of the Persons, insisted on Their consubstantiality. A characteristic formula of his was,
"Unum sunt, non unione personae sed substantiae unitate"
("They are one, not one person but one substance"),
and he cited Isa. 45:14 f. (Old Latin) as proving that
"the Godhead of Father and Son is indivisible and inseparable".
A little later, we find Ambrose conceiving of their Person Who are one (unum sunt) through Their having one substance, one divinity, one will, one operation; the idea of universal with its particulars does not suffice to explain Their unity. A more conservative approach, reflecting the still powerful influence of Tertullian, is found in writers such as Phoebadius, [17] first known bishop of Agen in southern France. His birth and death dates are uncertain; but he became bishop after A.D. 347 and was alive in A.D. 392. He wrote Liber contra Arianos to refute the Arian heresy. At the Council of Arminum (Rimini) in A.D. 359, he at first refused to sign the Arian Confession, but was tricked into doing so by Valens. When he discovered the deception, he protested strongly and cleared himself. He also wrote De Fide Orthodoxa contra Arianos and Libellus Fidei. He wrote in Contra Arianos (22),
"We must hold fast the rule which confesses the Father in the SonThe Spirit, he added, is from God, so that if God has a second Person in the Son, He has a third in the Spirit.
and Son in the Father. This rule, preserving unity of substance
in the two Persons, recognizes the economy (dispositionem) of the Godhead." [18]
But the most original and interesting individual in the middle decades of the fourth century was Marius Victorinus, the NeoPlatonic philosopher who after his conversion in A.D. c.355 set himself to defend the Homoousion against Arian criticisms. Important for their own sake, his ideas are also important for the impact they had on Augustine. Philosophically, Victorinus relied heavily on Plotinus, but his acceptance of the Christian Scriptures and revelation required him to make drastic changes in the NeoPlatonic view of reality. The Biblical concept of a living God required him to think of God as essentially concrete and active; God is eternally in motion rather than static. Thus, he is able to develop a doctrine of eternal generation which allows him to evade the Arian objection that generation implies change. This movement immanent in God takes the form of dialectical process which is in the Godhead intrinsically triadic. God is tridunamos, "possessing three powers - being, living, understanding [esse, vivere, intelligere]". From this point of view, the Father is the divine being that is absolute and unconditioned; He is entirely without attributes or determination, invisible and unknowable; strictly speaking, He is "prior to being [proon]". The Son is the "form" by which the Godhead determines or limits Itself, thereby makes Himself knowable. He is, so to speak, the eternal object of the Father's will, or rather the object of His knowledge, the image by which He knows Himself. The Son is related to the Father as actuality to potency, as Word to eternal silence. The Spirit, about Whom Victorinus has less to say, is distinguishable from the Son as intelligence is from life, as the voice from the mouth that utters it. So Victorinus can write that "the Father is silence eloquent, Christ is His voice, and the Paraclete is the voice of the voice"; and elsewhere that "if Christ is life, the Spirit is understanding".
In one of his hymns, he expresses the characters of the Persons of the Trinity as "Existence, Life, Knowledge - O Blessed Trinity!"; and he affirms, "God is substance, the Son is form, the Spirit is concept". Yet these three dynamic characters are shared alike by all three Persons; each with the others is only one substance, one will and life, one knowledge. Again and again he insists on the circuminsession, or mutual indwelling, of the Persons (that is, omnes in alternis existentes). They are one with the unity which transcends number; yet there is a distinction between Them which Victorinus would prefer to express by tres subsistentiae rather than by tres personae, or else by saying that the absolute Godhead subsistes tripliciter. He seems to envisage the being of God as in a continuous process of unfolding and re-folding. If the Son, as the form and image of the Godhead knows itself, and so returns back to Itself. The Spirit is thus the link, or copula, between the Father and the Son, completing the perfect circle of the divine being. [20]
Augustine gave the Western view of the Trinity its mature and final expression. All during his life as a Christian, Augustine was meditating upon the problem of the Trinity, explaining the Church's doctrine to inquirers and defending it against attack. Augustine put together on different occasions, between A.D. 399 and A.D. 419, a long (written in fifteen volumes) and elaborate discussion of the Trinity in perhaps his greatest work known as the De Trinitate. He accepts without question the truth there is one God Who is Trinity, and that the Father, Son and Holy Spirit are at once distinct and co-essential, numerically one in substance; and his writing about it is a detailed statements of it. However, he nowhere attempts to prove it; it is a datum of revelation which, on his view, Scripture proclaims on almost every page and which is "the Catholic faith [fides cathoica]" to be handed on to believers. According to his fundamental principle that faith must precede understanding (praecedit fides, sequitur intellectus), his theological task is to understand and comprehend the doctrine that is accepted by faith.
Augustine's exposition of the Trinitarian orthodoxy begins with
the conception of God as absolute being, simple and indivisible,
transcending the categories. In contrast to the tradition which
made the Father its starting point, Augustine begins with the
divine nature Itself. It is this simple, immutable nature or
essence (he prefers "essence" to "substance",
for the latter suggests a subject with attributes, whereas God
for Augustine is identical with His attributes) which is Trinity.
The unity of the Trinity is thus set in the foreground, subordinationism
of every kind being rigorously excluded. Whatever is affirmed
of God is affirmed equally of each of the three Persons. Since
it is one and the same substance which constitutes each of Them,
"not only is the Father not greater than the Son in respect of divinity,
but Father and Son together are not greater than the Holy Spirit,
and no single Person of the Three is less than the Trinity Itself". [21]
Several corollaries follows from this emphasis on the oneness of the divine nature. [22]
The Persons of the Godhead are identical considered as the divine substance, the Father is distinguished as Father because He begets the Son, and the Son is distinguished as Son because He is begotten. The Spirit, similarly, is distinguished from Father and Son inasmuch as He is "bestowed" by Them; He is Their "common gift" (donum), being a kind of communion of Father and Son, or else the love which They together pour into our hearts. Thus the question arises: what in fact are the Three. Augustine recognizes that they are traditionally designated Persons, but he is clearly unhappy about the term; probably it conveyed the suggestion of separate individuals to him. If in the end he consents to adopt the current usage, it is because of the necessity of affirming the distinction of the Three against Modalism ("the formula 'three Persons' was employed, not so that that might be said, but so as to avoid having to say nothing at all"), and with a deep sense of the inadequacy of human language. His own positive theory was the original and, for the history of Western Trinitarianism, highly important one that the Three are real or subsistent relationships. His motive in formulating it was to escape a cunning dilemma posed by Arian critics. Basing themselves on the Aristotelian scheme of categories, they contended that the distinction within the Godhead, if they existed, must be classified under the category either of substance or of accident. The latter was out of question, God having no accidents; the former led to the conclusion that the Three are independent substances. Augustine rejected both alternatives, pointing out that the concept of relationship (ad aliquid relatio) still remains. The Three, he goes on to claim, are relationships, as real and eternal as the factors of begetting, being begotten and proceeding (or being bestowed) within the Godhead which give rise to them. Father, Son and Spirit are thus relationships in the sense that whatever each of Them is, He is in relationship to one or both of the others. [23]
Augustine attempts to explain what the procession of the Spirit is, or wherein it differs from the Son's generation. Augustine was certain that the Spirit is the mutual love of Father and Son (communem qua invicem se diligunt pater et filius caritatem), the consubstantial bond which unites Them. His consistent teaching was that He is the Spirit of both alike; as he put it, "The Holy Spirit is not the Spirit of one of Them, but of both". This he believed to be the clear teaching of the Scripture. Thus in the relationship to the Holy Spirit, the Father and the Son form a single principle; and since the relationship of both to Him is identical, and where there is no difference of relationship Their operation is inseparable. Hence Augustine, more clearly than any of the Western fathers before him, taught the doctrine of the double precession of the Spirit from the Father and the Son (filioque). Answering the objection that since both the Son and the Spirit derive from the Father there should be two Sons, he states,
"The Son is from the Father, the Spirit also is from the Father.Augustine warns us that it should not be inferred that the Spirit has therefore two sources or principles; on the contrary, the action of the Father and Son in bestowing the Spirit is common, as is the action of all three Persons in creation. Further, despite the double procession, the Father remains the primordial source, inasmuch as it is He from Whom the Son derives His capacity to bestow the Spirit. [25]
But the former is begotten, the latter proceeds.
So the former is Son of the Father from Whom He is begotten,
but the latter is the Spirit of both since He proceeds from both. ...
The Father is the author of the Spirit's procession
because He begot such a Son,
and in begetting Him made Him also the source
from which the Spirit proceeds." [24]
According to Augustine, there are analogies or "vestiges" of the Trinity everywhere, for in so far as creatures exist at all they exist by participating in the ideas of God; hence everything must reflect, however faintly, the Trinity Which created it. The function of these, is not so much to demonstrate that God is Trinity, but as to deepen our understanding of the mystery of the absolute oneness and yet real distinction of the Three. But for the veritable image, man should look primarily into himself, for the Scripture presents God as saying, "Let us [that is, the Three] make man in our image and our likeness". Even the outer man, that is, man considered in his sensible nature, offers "a kind of resemblance to the Trinity". The process of perception, for example, yields three distinct elements which are at the same time closely united, and of which the first in a sense begets the second while the third binds the other two together, that is, the external object (res quam videmus), the mind's sensible representation of it (visio), and the intention or act of focusing the mind (intentio; voluntas; intentio voluntatis). However, for the actual image of the Triune Godhead we should look to the inner man, or soul, and in the inner man to his rational nature, or mens, which is the loftiest and most God-like part of him. This is the mind's activity as directed upon itself or, better still, upon God. [26]
This analogy fascinated him all his life, so that in such an early work as the Confessions (397-398 A.D.) we find him pondering the triad of being, knowing and willing (esse, nosse, velle). In the De Trinitate he elaborates this triad at length in three successive stages, the resulting trinities being
It is the last of the three analogies, however, that Augustine considers most satisfactory. The three factors disclosed in the second "are not three lives but one life, not three minds but one mind, and consequently are not three substances but one substance"; but he reasons that it is only when the mind has focused itself with all its powers of remembering, understanding and loving on its Creator, that the image it bears of Him, corrupted as it is by sin, can be fully restored. [27]
Augustine has no illusions about the limitations of the analogies. [28]
[1] J. N. D. Kelly, Early Christian Doctrine, 2nd Edition,
Harper & Row, Publishers (New York, Evanston and London, 1958, 1960).,
p. 252.
[2] Ibid., pp. 255-256.
[3] Ibid., pp. 256-258.
[4] Ibid., p. 258.
[5] Carey, G.L., Basil, The Great in
The New International Dictionary of the Christian Church, Revised Edition.,
Zondervan Publishing House (Grand Rapids, Michigan, USA, 1981),
pp. 109-110.
[6] Carey, G.L., Gregory of Nyssa in
The New International Dictionary of the Christian Church, Revised Edition.,
Zondervan Publishing House (Grand Rapids, Michigan, USA, 1981),
pp. 435-436.
[7] Carey, G.L., Gregory of Nazianus in
The New International Dictionary of the Christian Church, Revised Edition.,
Zondervan Publishing House (Grand Rapids, Michigan, USA, 1981),
p. 435.
[8] Kelly., pp. 259-260.
[9] Williams, C. Peter, Eustatius in
The New International Dictionary of the Christian Church, Revised Edition.,
Zondervan Publishing House (Grand Rapids, Michigan, USA, 1981),
p. 357.
[10] Kelly., pp. 260-263.
[11] Ibid., p. 264.
[12] Ibid., p. 265.
[13] Ibid., p. 265.
[14] Ibid., p. 266.
[15] Ibid., pp. 266-267.
[16] Ibid., pp. 263-269.
[17] Lindsell, Harold, Phoebadius in
The New International Dictionary of the Christian Church, Revised Edition.,
Zondervan Publishing House (Grand Rapids, Michigan, USA, 1981),
p. 778.
[18] Kelly., p. 269.
[19] Ibid., p. 269.
[20] Ibid., pp. 269-271.
[21] Ibid., p. 272.
[22] Ibid., pp. 272-274.
[23] Ibid., pp. 269-275.
[24] Ibid., p. 276.
[25] Ibid., p. 276.
[26] Ibid., p. 277.
[27] Ibid., pp. 277-278.
[28] Ibid., pp. 278-279.


text:
Bleeding while pregnant possible?
I had unprotected sex on my ovulation day, 2 weeks ago. About a week later I started having symptoms like sore breasts, headaches, dizziness, light cramping, and spotting. I spotted at 9dpo and 12dpo, both light pink to start and then turned brown. Both ended within 36 hours. Yesterday morning (13dpo) I got a pretty heavy "period". About 36 hours later, right now, it is almost completely done. I'm still having light cramps though. Usually my periods last about 8 days, so a two day period is very weird. Any thoughts on what is going on with me? Anyone have a similar story and still got a BFP?
Posted: 01/26/2013 by a BabyCenter Member
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Posts on here don't seem to hit 100 answers until years later when it's too late to answer. But um myself personally when I got pregnant I had thought I came on my period after I had missed a period and I think it was just spotting. That was years ago. But either your pregnant or your cycle is just going through changes.posted 01/27/2013 by a BabyCenter Member
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Mini Ninjas PlayStation 3
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Man arrested after grousing about prostitutes
Wednesday, November 24, 2010
COLUMBIA, Mo. (AP) — A Missouri man has been arrested after asking police to help him get money back from two prostitutes.
The Columbia DailyTribune reported Tuesday that 19-year-old Ryan M. McNames told police that he offered two women $60 for one to show him her chest and the other to perform oral sex on him.
Columbia police spokeswoman Jessie Haden says the women left with the money even though no oral sex was performed. McNames told police Saturday he wanted at least $40 returned.
McNames was arrested on suspicion of patronizing prostitution and released from jail after posting a $500 bond.
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inFOCUS Quarterly
Spring 2016
Israel - Beyond the Headlines
The JPC on
Top Research Issues and Regions
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by Howard Gumnitzky • Sep 11, 2009 at 3:43 pm
Two Katyusha rockets were fired from Lebanon into Israel on Friday, landing in an open field near the northern town of Nahariya. A small terror group known as Global Jihad likely was behind the attack, Israeli military sources announced.
While Hizbullah was the primary suspect, the Iran-sponsored Shiite organization has actually maintained a policy of restraint since its 2006 war with Israel. In January, Hizbollah emphatically denied responsibility when missiles were fired into Israel from Lebanon amidst the Gaza war between Israel and Hamas. In late February, a Hizbullah spokesman again rushed to clarify that the group was not involved in the firing of another missile volley from Lebanon into northern Israel.
HizbollahÂąs disavowal of Friday's attack is an indication that the group may have lost its taste for direct conflict with the Israel Defense Forces. This would challenge the conventional wisdom that Hizbollah defeated Israel in the 2006 war, and even suggests that Israel has once again achieved deterrence.
Related Topics: Hezbollah | Howard Gumnitzky
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September 30, 2013
The convoy of a U.N. team of weapons inspectors, who concluded its almost week-long mission in Syria, arrive Monday at Rafik Hariri international airport in Beirut, Lebanon. The inquiry determined that the nerve agent sarin was used in the Aug. 21 attack on a Damascus suburb in Syria, but it did not assess who was behind it.
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Weapons experts kick off complex Syria mission
Inspectors charged with the enormous task of overseeing the destruction of Syria's deadly chemical weapons stockpiles kicked off their mission Monday, racing to meet tight deadlines against the backdrop of civil war.
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