text:
Abstract: Jesus Christ plays a central role for Oliver O'Donovan's Christian ethics generally, as he sees the resurrection as the basis for moral action and as the vindication of creation. This fundamental argument of Resurrection and Moral Order, extended in his political theology, is displayed in his important book, The Desire of Nations. Political theology too is shaped by the Christ-event, and is crucial to what O'Donovan calls the "ecclesiological mode of political theology." Key to the ecclesiological mode is Christology. However, O'Donovan is clear that this is not some simplistic following of Jesus, or "Jesuology." I hope to show that despite the central role given by O'Donovan to the Christ-event, especially in political theology, there is an ironic relativizing of Jesus Christ because the politics of the life and death of Jesus are not given appropriate credence in O'Donovan's work - that is, Jesus is central to O'Donovan's political theology, but the politics of Jesus are not.
O'Donovan's work is unabashedly theological in nature.[3] Underlying much of his work is a critical posture toward modernity both in its technological dimension and its tradition of radical suspicion.[4] He does not accept "the modern liberal separation of religion from politics, nor the view that there can be some universal, non-particular moral discourse to mediate between these two particular, historically contingent realms."[5] Nor does O'Donovan attempt to read moral order off the face of creation or nature; that is, he describes himself as agreeing with Stanley Hauerwas regarding the "non-self-evidence of the creation order."[6] Man's fallenness is, in fact, in O'Donovan's view, a persistent rejection of the created order, and thus there is an inescapable confusion in the perception of that order-therefore we can only know how or when or where the natural order is violated theologically, since our knowledge depends on God's disclosure.[7] O'Donovan focuses this argument further by insisting that true knowledge according to the Christian Gospel is knowledge in Christ, "given to us as we participate in Christ."[8] O'Donovan's point is extended in The Desire of Nations, whose stated purpose is to "push back the horizons of commonplace politics and open it up to the activity of God."[9] In pushing back these horizons, O'Donovan is seeking to move beyond suspicion "in order to take up the prophetic task and accept history as the matrix in which politics and ethics take form and thus affirm history as the history of God's action, and not merely as sheer contingency."[10]
Thus O'Donovan's grounding for Christian ethics, whether discussing moral order more generally or political theology specifically, is fully theological in nature. Central to this way of proceeding is the notion that Christian ethics must arise from the Gospel of Jesus Christ.[11] O'Donovan argues for the centrality of the resurrection of Jesus Christ to Christian ethics, but his intention is to maintain concern for all moments of the Christ-event, with all of those moments interpreted from the central moment of the resurrection.[12] That is, Jesus Christ plays a central role for O'Donovan's Christian ethics generally, and he sees the resurrection as the basis for moral action and as the vindication of creation. Such is the fundamental argument of Resurrection and Moral Order, which is further applied in his political theology, as seen in The Desire of Nations. Political theology too is shaped by the Christ-event, and is crucial to what O'Donovan calls the "ecclesiological mode of political theology."[13] Key to the ecclesiological mode is Christology. However, O'Donovan is clear that this is not some simplistic following of Jesus, or "Jesuology."
Yet, ironically, despite this central role given by O'Donovan to the Christ-event, especially in political theology (seen most clearly in The Desire of Nations), O'Donovan's work ultimately relativizes the place of Christ because he does not give appropriate credence to the politics of the life and death of Jesus-that is, Jesus is central to O'Donovan's political theology, but the politics of Jesus are not.[14]
This way of putting the matter immediately brings to mind the seminal work of John Howard Yoder regarding political theology and ethics. Indeed, it might be said that O'Donovan and Yoder have put forward equally ambitious projects that both seek to call into question the pervasive suspicion of theology within politics. However, there are important differences as well as significant similarities in their work, which point toward the fact that Anabaptists have much to learn by entering into conversation with O'Donovan. Such a conversation has already begun, as can be seen in the work of Stanley Hauerwas and Travis Kroeker, and in O'Donovan's own ongoing commentary on the work of Yoder.[15] So while this essay is not primarily comparative in nature, it does seek to contribute to the important conversation with O'Donovan in which Anabaptists are currently engaged.
Because of the richly nuanced structure and content of O'Donovan's work, it is extremely difficult to provide a brief overview of his thought. But one might begin by recognizing his contention that a theologically oriented politics is world affirming because a redeemed and vindicated creation grounds political authority in a realistic analogy of political acts as divinely authorized acts. Thus O'Donovan's account of political authority entails a recovery of biblical and theological themes in which the Old Testament discloses God's kingship in a nexus of power, law and tradition. Political theology then is primarily a reflection on and explication of what is revealed in Israel. As God is the sovereign Lord of Israel, so does he rule over the nations of the world.[16]
The context for this political theology must be traced back to Resurrection and Moral Order, showing how the resurrection of Christ is central to moral action, and therefore is important in understanding the argument of The Desire of Nations. Here O'Donovan argues that Christology is central to the ecclesiological mode of political theology. Ultimately, however, it is this way of understanding Jesus that leads O'Donovan to conclude that the political character of the church is hidden-a conclusion made possible, I will argue, by not taking the politics of Jesus seriously enough.
In the preface to the second edition of Resurrection and Moral Order, O'Donovan makes clear that theological ethics, if it is to provide evangelical content to moral reasoning, must follow the linkage between evangelical proclamation and moral inferences, a move possible within the belief that "a distinct behavior is demanded by the resurrection of Jesus."[17] This specific linking of resurrection and moral action is not some arbitrary choice of a most important "moment" in the Christ-event, or even some analysis of a concatenation of moments. For example, O'Donovan shows that Karl Barth's attempt to work with a threefold pattern of creation-reconciliation-redemption creates problems for determining which of these moments might apply to a specific ethical issue, since often all three moments are necessary for reflecting on that issue. The reason O'Donovan refuses any such pattern is that he sees no self-evident principle for arranging the specific subject areas of ethics so that they can be fit into a particular moment of the Christ-event.[18] So O'Donovan seeks to avoid both the difficulties of a monothematic program or some other structure based on multiple moments that apply to specific issues. He quickly moves to point out that his focus on the resurrection is not an example of a monothematic scheme. Indeed, his prologue in the second edition of Resurrection and Moral Order is in part an attempt to show his recognition (inspired in part by Hauerwas's critique and the publication of Barth's Ethics) that he may not have said enough about how resurrection ought to relate to the other christological moments.[19] For O'Donovan, then,
Christian thought will be concerned with all the moments of the Christ-event and all the moments will shape the lives of Christians . . . yet when we think quite specifically about Christian action we have to single out the resurrection moment which vindicates the creation into which our actions can be ventured with intelligibility.[20]
O'Donovan's focus on the resurrection of Jesus as the basis of the vindication of creation allows him to level a critique of a natural ethic, which he describes as voluntarist at its heart-a morality that is a creation of man's will by which order is imposed on the world. This voluntarism of course fails to take into account the reality of a divinely given order of things in which human nature itself is located. It is only in Christ that we can apprehend that order in which we stand, and the knowledge of it with which we have been endowed. [21] O'Donovan goes on to show how this basis of the resurrection of Christ functions eschatologically (Chapter 3), in an epistemological way (Chapter 4), as the basis of our freedom as moral agents (Chapter 5) and as the basis of authority (Chapter 6).
In the latter case, O'Donovan proceeds with a discussion of authority in general, then moves to a treatment of divine authority, and finally devotes a separate chapter to Christ's authority. O'Donovan's argument here is that God has conferred authority on Jesus at the resurrection. This means, among other things, that while God's authority may oppose natural authority in its fallenness, it is not opposed to created order as such. Rather, it is the teaching and life of Jesus that are morally authoritative in that the particularity of Jesus has assumed universal significance. O'Donovan concludes therefore that Jesus' authority is irreplaceable, because in his resurrection the moral order was publicly and cosmically vindicated by God-Jesus does not just teach, he reveals. All this to conclude that Jesus is precisely the one in whom the order has come to be.[22]
O'Donovan's emphasis on the centrality of Christology, and especially the resurrection continues in his work on political theology in The Desire of Nations, and indeed is intensified by his own description. In a response to an essay by Jonathan Chaplin, O'Donovan acknowledges a previously unnoticed contradiction between Resurrection and Moral Order and The Desire of Nations-"In Resurrection I assumed that the subordination of power and tradition to justice was typical of all political authority; by the time of Desire I had reached the conclusion that it was a fruit of Christ's triumph."[23] Thus The Desire of Nations could perhaps be described as more fully christological in its argument than Resurrection and Moral Order. Despite the fact that the two books are not directly linked as part of a single project, the relation between them is strong, and is described by O'Donovan as having to do with history. That is to say, as ethics in Resurrection and Moral Order is grasped within the history of divine action (made possible by the resurrection) that is a vindication of the created order, so true ethics is grounded in politics that is the politics of divine rule. Thus O'Donovan's political theology is a "retracing and elaboration of the work already done in Resurrection and Moral Order, with this simple connexion between history and politics made more explicit."[24]
As marked above, the stated purpose of The Desire of Nations is to "push back the horizons of commonplace politics and open it up to the activity of God."[25] To accomplish this, theology will have to have a full political conceptualization, and politics a full theological conceptualization. O'Donovan identifies authority as the core of this discussion, just as it was the "central theme of pre-modern political theology, which sought to find criteria from the apostolic proclamation to test every claim to authority made by those who possessed, or wished to possess, power."[26] Having set himself these tasks, O'Donovan proceeds to argue the following thesis-"that theology, by developing its account of the reign of God, may recover the ground traditionally held by the notion of authority."[27] Here I will focus on Chapter 3 to Chapter 5-the core of his treatment of the role of Jesus Christ on political theology. O'Donovan argues that God's kingdom is demonstrated through Jesus' public ministry (Chapter 3); that Christology is the key to the ecclesiological mode of political theology (Chapter 4); and that the church is therefore authorized to have a certain kind of political character (Chapter 5).
In Chapter 3, entitled "Dual Authority and the Fulfilling of Time," O'Donovan shows that the terms "spiritual" and "political," which are often the basis of discussion regarding the nature of political theology, instead take us to the very substance of the proclamation of the kingdom of God, which spans the two.[28] That is to say, God's rule in Christ spans both political and spiritual, and the task of Christian witness is to proclaim the unity of the kingdom. Nonetheless, it still remains the task of Christian reflection to understand the duality of these two concepts. It is important here to note that O'Donovan posits a duality, but not a dualism, by taking an Augustinian line in interpreting the experience of Israel as the archetype of the duality of this-worldly and divine rule. Two political entities can coexist at one time and place, but the duality can be interpreted either as the two social entities of Babylon and Israel that live side by side, or the two "rules" under which Israel finds itself-God and Babylon.[29] In O'Donovan's view, Jesus' ministry demonstrates this duality fully in that he "did not recognize a permanently twofold locus of authority. He recognised only a transitory duality which belonged to the climax of Israel's history, a duality between the coming and passing order."[30]
In Chapter 4, entitled "The Triumph of the Kingdom," O'Donovan shows how it is possible to express the continuity and discontinuity of Jesus' message with that of the apostles; that is, Jesus said the kingdom of God was coming, while the apostolic church told the story of what happened when the kingdom came, with the decisive resurrection of Jesus between the two. A variety of attempts have been made to express the balance of continuity and discontinuity adequately,[31] but O'Donovan asserts that a political theology shaped by the Christ-event must undertake notions of public and political that are wide and generous. A crucial part of this political theology has an ecclesiological mode, "which takes the church seriously as a society and shows how the rule of God is realized there."[32] Key to this move is Christology, in that there are in Christ two roles-the mediator of God's rule, and the representative individual. Christ is the decisive presence of God and is the decisive presence of God's people.[33] Thus the Christ-event, where we found the elements of God's rule-salvation, judgment and identity-is presented in the narrative account as a decisive act, "an act in which God's rule was mediated and his people reconstituted in Christ."[34] This act is marked by four "moments": Advent, Passion, Restoration and Exaltation. It is that the kingly rule of Christ demonstrates God's rule, now visible in the life of the church, but not only there. Demonic powers have been made subject to God, but we still await the final universal presence of Christ for all this to become fully present. It is precisely within this framework that a space for secular authority arises.
The description of secular authority in the New Testament follows from the understanding that the authority of the risen Christ is present in the church's mission. . . . If the mission of the church needs a certain social space, for men and women of every nation to be drawn into the governed community of God's kingdom, then secular authority is authorized to provide and ensure that space.[35]
O'Donovan follows with an account of the authorization of the church. Jesus stands at the transition between the ages where the passing and coming authorities confront one another, and the future age has a social and political presence. Therefore, the dual authority tradition, in which we see two powerful and authorized political communities (although differently powerful and unequally authorized), is essentially sound according to O'Donovan. A theological account of how this world is ruled must proceed from and through an account of the church.[36]
O'Donovan fleshes out this account of the church in considerable detail via two assertions about Christ's rule in the church, a discussion of some positive criteria for ecclesiology and a description of the recapitulation of the four moments of the Christ-event within the life of the church.
The first of these assertions describes the church as having the true character of a political society, by which O'Donovan means
it is brought into being and held in being, not by a special function it has to fulfill, but by a government that it obeys in everything. It is ruled and authorized by the ascended Christ alone and supremely; it therefore has its own authority; and it is not answerable to any other authority that may attempt to subsume it.[37]
The key point O'Donovan makes here is that the Israel does not represent the church-to lose sight of the church's rooting in the Christ-event is to cease to understand it as a society ruled by another king, which opens the church to the danger of becoming accommodationist and territorial.[38] Secondly, O'Donovan asserts that the political character of the church, its essential nature as a governed society, is hidden, to be discerned by faith. From within, the church is a community of freedom and obedience, a society formed by Christ; from the outside, the church presents the appearance of a functional religious organism rather than a political one. This results in the "paradoxical combination of independence and conformity to local law and custom."[39]
The positive criteria for ecclesiology put forward by O'Donovan have to do with the sacramental order of the church's ministry prior to any other order of ministry. The sacraments bind the church together, and give some institutional form and order. From here O'Donovan shows how the life of the church recapitulates the four moments of the Christ-event that he is working with-in response to the Advent of Christ, the church is a gathering community; in response to the Passion of Christ, the church is a suffering community; in response to the Restoration of Christ the church is a joyful community; and in response to the Exaltation of Christ, the church is a community that speaks the words of God.[40]
O'Donovan's Christology, therefore, functions as the grounding of his political theology. He finds God's rule present in the Christ-event,
presented in the narrative account of a decisive act, an act in which God's rule was mediated and his people reconstituted in Christ. . . . We cannot discuss the question of 'secular' government, the question from which Western political theology has too often been content to start, unless we approach it historically, from a Christology that has been displayed in narrative form as Gospel.[41]
However, O'Donovan's recounting of the narrative of the Christ-event leaves him open to the criticism that he does not take the politics of Jesus seriously enough. While he has moved considerably in The Desire of Nations from an earlier focus on the resurrection-as shown in his dealing with the Christ-event as four moments[42] -O'Donovan is still concerned about the danger of not focusing on the resurrection. To abstract the death of Jesus from the resurrection or to interpret death on its own is to radically depoliticize the central saving event of the Gospel, according to O'Donovan. The death of Jesus should be understood as a severance from the old, destroyed authority, and the resurrection the establishment of the authority of the new life. That is, Christ's death takes place under the old authority-his death was the overthrow of God's cause at the hands of rebellious Israel, while the resurrection was the reassertion of God's triumph over Israel.[43]
But what is missing from this account of things is the notion that the kind of a life led by Jesus, which resulted in his execution by political authorities, can also be seen as a display of what it might mean to be political in a certain kind of way. O'Donovan's account of Christ's death sees it as an exit from the old authority and the resurrection as an entrance into the new-but all of this in a way that is more formal than concrete. That is to say, the four "moments" are treated as important primarily because of the fact that they happened, without sufficient attention to the way in which they happened.
One can see further evidence of this dimension in O'Donovan's work by noting his repeated concern, voiced especially in Resurrection and Moral Order, that if the resurrection is not understood as the center of the Christ-event, then other aspects of it can be interpreted in a destructive manner. For example, O'Donovan notes that a misconstrued focus on the cross of Christ runs the danger of becoming a symbol of Gnostic other-worldliness.[44] If the resurrection is not central, then even a focus on Jesus can be destructive, when it collapses into what O'Donovan refers to as "Jesuology," in which the life of Jesus is seen as analogical to creative political opportunities. But O'Donovan complains that such a political Jesuology, to model action on Jesus, is only a hopeful illusion that fails to take into account the defeat of Jesus' program, or for that matter, the vindication of it by resurrection.[45]
However, it need not be the case that a focus on the cross of Christ becomes Gnostic other-worldliness, or that finding political pattern in Jesus Christ is na�ve. O'Donovan has been questioned precisely at this point by Victor Paul Furnish. Furnish argues that Jesus' exaltation is a far less prominent theme in the New Testament than it is in O'Donovan's work. Rather, we have the resurrected, crucified Christ who is definitive for the church's developing christological traditions. This emphasis leads Furnish to ask how a political theology principally oriented to Christ being lifted up on the cross would have to be configured.[46] Unfortunately, Furnish simply deposits his question to O'Donovan at the end of an article, and offers no substantive discussion that might begin to show what kind of an answer Furnish might be thinking of, or even where such an orientation might point us to. O'Donovan's frustration comes through clearly in his reply to Furnish, when he begs Furnish (and other biblical scholars along with him) to clarify his objections.[47] And yet there is something to Furnish's line of questioning. It is possible, for example, to see how an orientation to the cross of Christ can indeed serve political theology without being Gnostic other-worldliness, by taking note of the work done in this regard by John Howard Yoder. In his seminal book, The Politics of Jesus, Yoder addresses the question of what being a disciple of Christ might entail by looking at a series of scriptural passages, including admonitions that encourage the disciple to "take up the cross." Yoder sees within such admonitions a "substantial, binding and sometimes costly social stance."[48] He goes on to point out that the "cross" is not a pastoral concept that is often seen in the sense of "bearing one's cross." Rather than some sort of difficult situation, the cross "was the political, legally-to-be-expected result of a moral clash with the powers ruling his society."[49] Further,
There is thus but one realm in which the concept of imitation holds-but there it holds in every strand of the New Testament literature and all the more strikingly by virtue of the absence of parallels in other realms. This is at the point of the concrete social meaning of the cross in its relation to enmity and power. Servanthood replaces dominion, forgiveness absorbs hostility. Thus-and only thus-are we bound by New Testament thought to "be like Jesus."[50]
Yoder's argument is part of a larger one in which he shows that a close study of the narrative account of the Gospels will reveal a social ethic for Christians today, and not provide instead a way of ignoring or relativizing the message and life of Jesus, or of allowing a focus on the cross of Jesus to be pushed into the realm of pastoral care or other-worldly irrelevance or irresponsibility. Instead, it is the cross that determines the meaning of history. By this Yoder means that it is the cross, and not the sword, suffering, and not brute force, that determines the meaning of history. But Yoder does not here ignore the power of the resurrection. Instead, he notes that the triumph of right is assured because of the power of the resurrection, and not because of any other calculus. Thus, "the relationship between the obedience of God's people and the triumph of God's cause is not a relationship of cause and effect but one of cross and resurrection."[51]
It is tempting to say that O'Donovan and Yoder differ only in emphasis, but this is not entirely clear. Just as O'Donovan has warned of the dangers of focusing on the cross without the central role of resurrection, Yoder cautioned against seeing the cross only as a recipe for the resurrection, as a way of making things turn out right after all. Rather, for Yoder the crucified Jesus is a more adequate key to understanding what God is about.[52]
It might seem as though this is an argument between cross and resurrection, but in fact it cannot be reduced to such a conclusion. Yoder does not ignore the resurrection, and O'Donovan does not leave out the life and death of Jesus. However, the death of Jesus, for O'Donovan, is treated as a leaving behind of the old in order to get to the resurrection, while Yoder takes the life of Jesus, which leads to the death of Jesus, as paradigmatic for God's people.[53] Indeed, Yoder goes as far as to suggest that the criteria for recognizing normativeness for the church in this world cannot be merely "christological" in some vague, cosmic sense, but must be "jesulogical," a focus on the humanity of Jesus that does not seek to be free of the limits of Jesus' earthliness, Jewishness and cross.[54] It should be noted here then that while Yoder's caricature of "christology" does not do justice to O'Donovan's Christology, and O'Donovan's characterization of "jesuology" does not fully circumscribe Yoder's politics of Jesus, there is a significant difference here in that O'Donovan does not treat the earthly ministry, teaching and death of Jesus in the same way Yoder does.
It seems to me that the way O'Donovan moves from Christology to ecclesiology within political theology leaves him vulnerable to the kind of criticism directed toward his treatment of the church as having no visible political character.[55] There is a tension here in O'Donovan's work. He understands the rule of God to be made visible in the church, and insists that political theology must be grounded in the church, based on Christology, but this visible rule of God in the community founded by Christ too quickly drops from visibility when direct political substance is discussed.[56] In other words, O'Donovan is seemingly unwilling to allow the existence of a churchly community to be the church's political witness to the world.[57]
O'Donovan sometimes seems very close to allowing for a more visible political character of the church. He describes part of his own intellectual journey in these matters as a conversation with books written by Hauerwas and Yoder-After Christendom and The Priestly Kingdom respectively-which led him to conclude that he would have to defend an analogy between the church and liberal order, and that he could do so by referring to Christendom, not to defend it, but precisely to show that the relation between the church and secular authority was dictated by mission.[58]
This seems exactly right, but the shape of that mission is very important. O'Donovan acknowledges a danger inherent in his work, when he notes that perhaps The Desire of Nations "does not fully grasp the intimate connection between the desire to be ruled under law which finds its source in God, and the temptation to find in the law-governed state a scrutability in world affairs that removes uncertainty."[59] The politics found in the life and death of Jesus may well provide the resources to fully grasp such connections and temptations.[60]
[*] Paul Doerksen is a Ph.D. candidate at McMaster University, Hamilton, Ontario. 1. One indication of this importance is the high level of critical interaction given over to O'Donovan's work, especially in response to his book The Desire of Nations: Rediscovering the Roots of Political Theology (Cambridge: Cambridge University Press, 1996). See, for example, Studies in Christian Ethics, 11:2 (1998). The entire issue of this journal is dedicated to a discussion of The Desire of Nations, and a lengthy response by O'Donovan. See also Scottish Journal of Theology, 54.1 (2001). A major portion of this issue of the journal is dedicated to a discussion of The Desire of Nations, and a response by O'Donovan. And recently A Royal Priesthood? The Use of the Bible Ethically and Politically-A Dialogue with Oliver O'Donovan, eds. Craig Bartholomew, Jonathan Chaplin, Robert Song and Al Wolters (Grand Rapids, Mich.: Zondervan Press, 2002). The kinds of issues addressed in these sources are wide-ranging, and O'Donovan's willingness to engage with the various interlocutors is impressive. Return to Text
[2] . Oliver O'Donovan and Joan Lockwood O'Donovan, eds., From Iranaeus to Grotius: A Sourcebook in Christian Political Thought (Grand Rapids, Mich.: Eerdmans Publishing, 1999). Return to Text
[3] . In what may seem like an exception to this observation, O'Donovan begins his book on deterrence by noting that in an ideally-ordered field of study, he would want to establish his right and method first, but that in cases of urgency, it is not prudent to do things in order, and so he goes on to proclaim the Gospel directly into the situation. Oliver O'Donovan, Peace and Certainty: A Theological Essay on Deterrence (Grand Rapids, Mich.: Eerdmans Publishing, 1989), ix. However, it seems to me that O'Donovan, whatever his stated preference, works from this urgency much of the time. He is not interested in establishing some neutral foundation before proceeding with his theological work. Return to Text
[4] . O'Donovan's concern regarding technology can be seen in the preface to Begotten or Made? in which he expresses a caution about the impact of technology on the self-understanding of human beings-a concern about the capacity of technology to change the essential characteristics of human nature. Begotten or Made? (Oxford: Clarendon Press, 1984), v. Regarding suspicion, O'Donovan makes clear in his work on political theology that modernity carries a twofold tradition of radical suspicion-the suspicion that politicians corrupt morality, and that politics is corrupted by theology. In the popular imagination, these two elements have fused together. See "Political Theology, Tradition, and Modernity," in The Cambridge Companion to Liberation Theology, ed. Christopher Rowland (Cambridge: Cambridge University Press, 1999), 237-38. This same point is made in expanded form in The Desire of Nations, 6-8. See also Common Objects of Love: Moral Reflection and the Shaping of Community, (Grand Rapids, Mich.: Eerdmans Publishing, 2002) for O'Donovan's discussion of modernity in relation to tradition. Here modernity is seen as problematic because while it was "born of a lively discovery of the relativity of traditions, (modernity) concealed its own transmission of tradition by a tradition of scorn for tradition, so providing itself with a cloak to hide the nakedness of self-perpetuation. . . " (38). Return to Text
[5] . Travis Kroeker, "Why O'Donovan's Christendom is not Constantinian and Yoder's Voluntariety is not Hobbesian: A Debate in Theological Politics Re-defined," in The Annual of the Society of Christian Ethics, 20 (2000), 42. Return to Text
[6] . Oliver O'Donovan, Resurrection and Moral Order: An Outline for Evangelical Ethics. 2nd ed., (Grand Rapids, Mich.: Eerdmans Publishing, 1994), xv. Return to Text
[7] . Ibid., 19. Return to Text
[8] . Ibid., 85. The point is part of a much longer argument in which O'Donovan points out that while knowledge "in Christ" is exclusive, the object of such knowledge is utterly inclusive. Return to Text
[9] . The Desire of Nations, 2. Return to Text
[10] . Ibid., 12. O'Donovan makes an interesting move here that goes beyond the scope of this paper, but is worth noting. That is, he launches a criticism against the Southern school of theology (often labeled as liberation theology), which he sees as trying to proceed from knowledge won from praxis, a move that O'Donovan criticizes as being based on technological progress, and thus leaving far too little room for transcendent criticism.-The Desire of Nations, 13, 14. Peter Scott is extremely critical of O'Donovan on this point in his essay "Return to the Vomit of 'Legitimation?': Scriptural Interpretation and the Authority of the Poor," in Bartholomew, A Royal Priesthood?, 344-373 Return to Text
[11] . Ibid., 11. Return to Text
[12] . Ibid., xviii, 15. Return to Text
[13] . Ibid., 123. Return to Text
[14] . I am obviously indebted to John Howard Yoder for the general point, and especially to The Politics of Jesus: Vicit Agnus Noste, 2nd ed. (Grand Rapids, Mich.: Eerdmans Publishing, 1994). This paper will not primarily be a comparison of O'Donovan and Yoder, although such a project would have great potential, it seems to me. While working on this paper over the past number of months, it has struck me just how similar many facets of these two theologians' work are, a view which I would not have held previously. For example, their narrative approach to theology, their similar approach to the Scriptures and indeed their treatment of many of the same passages in their work. To trace these similarities is beyond the scope of this paper, but I suspect that differences between them are likely to be linked to their respective ecclesiological locations. Return to Text
[15] . I make reference to these authors in the course of the paper. I recently attended a public lecture in Winnipeg, Manitoba, in which O'Donovan developed the themes of "Defence of the Common Good" and "Justice as Judgment." It was interesting that a significant number of people attending these lectures at St. Margaret's Anglican Church were Mennonites, obviously interested in O'Donovan's work. The work of Hauerwas and Yoder was explicitly brought into the conversation during a question period. These lectures were held on Sept. 18 and 19, 2003. Return to Text
[16] . I am following the way Brent Waters attempts to summarize O'Donovan. In "Desire of Nations-An Overview," in Studies in Christian Ethics, 11:2 (1998), 1-7. See also, Craig Bartholomew, "Introduction," in Bartholomew, A Royal Priesthood?, 19-39. Return to Text
[17] . Resurrection and Moral Order, xi. Return to Text
[18] . O'Donovan observes that James McClendon's work suffers from the same problem as Barth's.-Ibid., xvii. Return to Text
[19] . O'Donovan follows through with his recognition with the publication of The Desire of Nations. Here he continues to insist on the importance of the resurrection as basic to Christian moral action, but he includes resurrection as one of four moments of the Christ-event-advent, passion, resurrection and exaltation. Return to Text
[20] . Resurrection and Moral Order, xvii, xviii. Italics are included in the original. Return to Text
[21] . Ibid., 16, 20. Return to Text
[22] . Ibid., 140-162. O'Donovan then goes on in the third part of the book to flesh out "The Form of the Moral Life." He asserts that the basic form of the moral life is love, and then goes on to show how this is so in primarily Augustinian terms, in which O'Donovan's earlier work on love in Augustinian thought is put to good use. See The Problem of Self-Love in St. Augustine, (New Haven: Yale University Press, 1980). He returns to these matters in his recent book, Common Objects of Love: Moral Reflection and the Shaping of Community (Grand Rapids, Mich.: Eerdmans Publishing, 2002). I will not deal with the validity of this assertion (love is the basic form of the moral life), except to note that it is not self-evident. See Richard Hays, The Moral Vision of the New Testament: Community, Cross, New Creation: A Contemporary Introduction to New Testament Ethics, (San Francisco: Harper Collins, 1996), where Hays argues that love and liberation are not sufficient focal images when finding coherence in the moral vision of the New Testament. He prefers instead, as the subtitle indicates, the focal images of cross, community and new creation. See especially 187-205. Return to Text
[23] . O'Donovan, "Response to Jonathan Chaplin," in Craig Bartholemew, et al, eds. A Royal Priesthood?, 309. Return to Text
[24] . The Desire of Nations, 19-20. While O'Donovan is clear that these two books are not companion projects, he does note that The Desire of Nations is to be the first panel of a projected diptych-the first is political theology, the projected second is to be political ethics, The Desire of Nations, ix. This separation of theology and ethics is predictably challenged by Stanley Hauerwas in an article co-authored with Jim Fodor, "Remaining in Babylon: Oliver O'Donovon's Defence of Christendom," in Studies in Christian Ethics, 11:2 (1998), 43-45. O'Donovan is unapologetic about the separation, stating, "they are not separate enterprises, but two moments in one train of thought."-The Desire of Nations, ix. Hauerwas does a fine job of elaborating his objection to such separation and constructive work on how to challenge it in "On Doctrine and Ethics," in Colin Gunton, ed. The Cambridge Companion to Christian Doctrine, (Cambridge: Cambridge University Press, 1997), 21-40. Return to Text
[25] . The Desire of Nations, 2. Return to Text
[26] . Ibid., 16-17. Return to Text
[27] . Ibid., 19. Return to Text
[28] . Ibid., 82. Italics added. Return to Text
[29] . Ibid., 82-88. Return to Text
[30] . Ibid., 93. O'Donovan connects this section of his argument with the previous section of the book that we have not considered here, having to do with God's kingly rule over Israel, which is marked by God's acts of salvation, judgment and gift of an inheritance, a national identity. The same pattern holds in Jesus' ministry, in which his works of power are acts of salvation from the demonic powers; Jesus proclaims the judgment of Israel and the gathering of the Gentiles; he makes an identity as God's people possible by making it possible for the law of God to be written on their hearts. O'Donovan adds a fourth dimension here which is not a constitutive element of God's rule but a demonstrative proof of it, that of the faith with which Jesus was received. This faith does not confer authority, but demonstrates it.- Ibid., 93-119. Return to Text
[31] . O'Donovan gives several examples, such as those of Schweitzer, Tolstoy and liberation theology.- Ibid., 120-22. Return to Text
[32] . Ibid., 123. Return to Text
[33] . Ibid., 123-24. Return to Text
[34] . Ibid., 133. Return to Text
[35] . Ibid., 146. Return to Text
[36] . Ibid., 158-59. Return to Text
[37] . Ibid., 159. Return to Text
[38] . Ibid., 162. Return to Text
[39] . Ibid., 166. Return to Text
[40] . Ibid., 174-92. There is a typographical error in the text on 181, where the third moment is named as Christ's exaltation-O'Donovan means "restoration" here. O'Donovan's book continues from this point to take up a very interesting discussion of Christendom, in which he makes the extremely important point that the church's role within any form of Christendom has to be based on the church's mission. Therefore, he is not "for" or "against" Christendom-as he puts it, "what earthly point could there be in either of these postures?"-The Desire of Nations, ix. Rather he wants to learn what can be learned from the Christendom that began in the Constantinian era (a historical era for O'Donovan, not a cipher for unfaithfulness, as in Yoder) and ended with the Declaration of Independence. Again, a discussion of O'Donovan's take on Christendom is important, but beyond the scope of this paper. Perhaps a full-length comparative analysis of the projects of O'Donovan and Yoder is needed to bring some of these issues to light. Return to Text
[41] . Ibid., 133. Return to Text
[42] . O'Donovan claims that the four moments constitute a division simply for exegetical purposes-the division "has no theoretical value and adds nothing that is not in the story itself. . . . The story of the Kingdom's coming is the story the evangelists tell, not some formalized scheme derived from it."- Ibid., 133. Various commentators find O'Donovan's disclaimer here unconvincing, and indeed, want to raise other questions about the structure of his work. For example, Jonathan Chaplin, "Political Eschatology and Responsible Government," Bartholemew, A Royal Priesthood?, 272; and Hauerwas and Fodor, who find it difficult to discern where an exegetical framework leaves off and a theoretical one begins.-"Remaining in Babylon," 37. Return to Text
[43] . The Desire of Nations, 128-29. Return to Text
[44] . Resurrection and Moral Order, 15. Return to Text
[45] . The Desire of Nations, 121. Return to Text
[46] . Victor Paul Furnish, "How Firm a Foundation? Some Questions About Scripture in The Desire of the Nations," Studies in Christian Ethics, 11.2 (1998), 23. Return to Text
[47] . Oliver O'Donovan, "Response to Respondents: Behold the Lamb!" Studies in Christian Ethics, 11:2 (1998), 95. Return to Text
[48] . Yoder, The Politics of Jesus, 127. Return to Text
[49] . Ibid., 129. Return to Text
[50] . Ibid., 131. Return to Text
[51] . Ibid., 232. Return to Text
[52] . Ibid., 238-46. Return to Text
[53] . Yoder expands this notion in the first two Chapters of For the Nations, entitled respectively, "First Fruits: The Paradigmatic Public Role of God's People," and "The New Humanity as Pulpit and Paradigm." Yoder, For the Nations: Essays Public and Evangelical, (Grand Rapids, Mich.: Eerdmans Publishing, 1994). Return to Text
[54] . Yoder, For the Nations, 241-42. Return to Text
[55] . Kroeker, "Why O'Donovan's Christendom is not Constantinian and Yoder's Voluntariety is not Hobbesian: A Debate in Theological Politics Re-defined," 58. Kroeker notes that it is the public witness of the church that has "no direct political substance, and its identity is not yet clear as its meaning is tied to the ascended Christ," 58. Return to Text
[56] . Daniel Carroll registers a similar complaint, and attributes the problem to the fact that O'Donovan's eschatology offers no sustained exposition of the "not yet" of eschatology, that The Desire of Nations suffers from an absence of a "positive" tone in regards to Christian hope, from a lack of expansion of the impact of the eschatological vision-in other words, O'Donovan has neglected important aspects of the "not yet." See M. Daniel Carroll R., "The Power of the Future in the Present: Eschatology and Ethics in O'Donovan and Beyond," in Bartholomew, A Royal Priesthood?, 125, 126, 139. Also helpful here is Christopher Rowland's essay in the same book. Rowland argues a point similar to the one I am trying to argue in this paper-i.e., that the politics of Jesus could be a helpful addition to O'Donovan's political theology. Rowland makes his argument from his discussion of the Apocalypse-i.e., the story of Christ's work casts its shadow over every human transaction, and readers of the Apocalypse are offered the resources to work out what faithfulness to the testimony of Jesus might mean-Rowland believes that Yoder's theology, and indeed the spirit of the early Anabaptists, could fit well into O'Donovan's political theology, whereas O'Donovan takes his work in a direction that is more sympathetic to the spirit of the magisterial Reformers. Christopher Rowland, "The Apocalypse and Political Theology," in Bartholomew, A Royal Priesthood?, 241-254. Return to Text
[57] . Jonathan Chaplin suggests that fundamental to O'Donovan's theological vision is the conviction that the victory of Christ creates the church and that ecclesiology is prior to political theology. In this respect, O'Donovan is indebted to Hauerwas in asserting that the foundation of the church's witness must be the existence of a faithful witnessing community. Where he departs from Hauerwas is his denial that the mere existence of such a community just is the church's political witness to the world. Jonathan Chaplin, "Political Eschatology and Responsible Government," 269. Return to Text
[58] . O'Donovan, "Response to Respondents: Behold the Lamb!" 104. Return to Text
[59] . Ibid., 105. Return to Text
[60] . I am grateful to Dr. Travis Kroeker (McMaster University) for several engaging and fruitful discussions around this paper, to Dr. Reinhold Kramer (University of Brandon) for his input and to an anonymous reader for several helpful suggestions. 446 The Mennonite Quarterly Review 451 Christology in the Political Theology of O'Donovan 433 MQR 78 (July 2004)


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Put Your Ideas Here...
Posted 18 October 2003 - 02:20 AM
Or is there a way to disable it now??
Posted 19 October 2003 - 12:00 AM
Ripping a game from someone else's box to your PC works fine though, just can't Load ISO to his xbox..soon as it sees ava it goes into boost......never thought to try it with evox, but then I don't think Qwix works with other dash's does it?
(You may be thinking ...well if he can set up FTP to Xbox for me he can't be all that retarded..well it was me at his house setting it up so I could get in...)
Edited by CanBert, 19 October 2003 - 12:02 AM.
Posted 20 October 2003 - 10:30 PM
* option to add "(REGION)" after game names. makes it easier for me to know when to use videomode switcher (which would be nice to have built into avalaunch)
* function to "clean" games to regain hdd space. remove not needed stuff, like the demos part which is on some games.
That's it for now. Thanks for some cool software. Life just got easier
Posted 22 October 2003 - 07:18 AM
This program will make me an Avalaunch user.. Great work.. Actually.. it's awsome..
Posted 23 October 2003 - 12:17 PM
and that is the function to extract ISO from RAR and then transfer. Most of the ISOs is stored in RAR format to save space
and I then have to manually extract the ISO to be able to transfer it to the box with Qwix.
With XIT I can just select the RAR-file and it will extract/transfer in one go without further handling.
Due to this missing feature, I rather stick to XIT. But if it is included, I will most probably make Qwix my main
software for handling the XBOX.
Best regards
Posted 24 October 2003 - 11:09 PM
Keep up the GREAT work.
Posted 26 October 2003 - 06:33 PM
It'd be nice to be able to transfer a buttload of roms of mp3s, or an iso thats already extracted, whatever..
Posted 26 October 2003 - 11:46 PM
I'm sure you can see the obvious problem - I'm lazy and I have to get up to touch the PC.
Posted 27 October 2003 - 10:45 PM
Posted 27 October 2003 - 11:25 PM
Posted 29 October 2003 - 11:13 PM
or just change it to a permanant 4:20
Great work guys!!!
Posted 01 November 2003 - 06:27 AM
- Please add an option to create a new folder when extracting an ISO.
- Display the tool used for the creation of ISO files (not only for Qwix, but also for other ISO creators if it is possible)
- Add an option to create MenuX multigame-discs (using MXM as default.xbe)
- Add the possibility to transfer folders/files
Edited by anomousny, 01 November 2003 - 06:39 AM.
Posted 02 November 2003 - 03:47 AM
I really don't think that MXM will be our choice for multi disk creation... It will be avalaunch as the multi disk creation. Since this app was developed by a Avalaunch Team member.
Team Avalaunch
Posted 04 November 2003 - 07:52 AM
Posted 05 November 2003 - 11:31 PM
|QUOTE (r0wdy @ Nov 2 2003, 04:47 AM)
|I really don't think that MXM will be our choice for multi disk creation... It will be avalaunch as the multi disk creation. Since this app was developed by a Avalaunch Team member.
If you are going to use avalaunch, I would recommend some changes:
- Fix the problem causing crashes when starting games/apps (led turns and stays red)
- Add an option to turn on antialiasing for the fonts
- Add an option to turn off version information, load display, IP and time
- Turn off all the extra featues (FTP, News, Pic of the Day, etc.) by default for multidisk menus
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text:
2004-2007 Portal Header:
2003 Portal header.
2002 Portal header.
SWF Index This contains all SWFs that we have. That includes everything on this page.
Below is a list of "movies" I'm linking to them and not embedding them so you don't gouge your ears out with some dull object.
Blow my whistle
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Text Illustration Search Results for God Calling, quotes
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A NATIONAL PRAYER OF REPENTANCE Joe Wright is the pastor of Central Christian Church in Wichita, KS. On January 23, 1996, He was asked to be the gu...
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Scripture: Proverbs 14:34, Jonah 3:6-3:10, Jeremiah 18:7-18:14, Acts 2:1-2:13
Tags: Gambling, Men, Prayer, Repentance, Independence Day, [more]
Shared: 6/30/2002
Eugene Peterson in A Long Obedience in the Same Direction writes, "It is not difficult in our world to get a person interested in the message of the G...
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Scripture: Romans 7:14-7:19
Tags: Holiness
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THE GOD-ALPHABET J. Vernon McGee observed: "From an alphabet you make words, and Jesus Christ is called the 'Word of God' -- the full revelation an...
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PRAYER JOURNAL ENTRY OF GEORGE WASHINGTON When George Washington was about 20 years old he wrote this in his prayer journal: "O most Glorious God,...
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WORSHIP WARRIOR I like the way songwriter and worship leader, Brian Doerksen, puts it. He says, "Becoming a worshipper means becoming a warrior......
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BLACKABY: WHAT DOES A CALLING LOOK LIKE? Henry Blackaby shares from his book "The Power of the Call" pages 10-14 a clear picture of what one looks...
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Justice Scalia, in a Supreme Court decision involving the so-called "separation of church and state" wrote: "Church and state would not be such a diff...
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Scripture: Mark 9:14-9:19, John 13:31-13:11
Tags: Separation
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MATTHEW HENRY SAID, "When Christ died He left a will in which He gave His soul to His Father, His body to Joseph of Arimathea, His clothes to t...
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for the edgy, 'wicked' tipped French manicure from Wes Gordon follow these steps: 1. apply 'ridge filling base coat' to clean, filed nails 2. once dry, apply one coat of 'penny talk' 3. next, apply one coat of 'bordeaux' 4. then, apply 'matte about you' 5. using 'wicked', brush on a neat arc across the edge of the nail and let dry
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T. Spahr (CfA), S. Chesley (JPL), J. Heasley, R. Jedicke (IfA)
The University of Hawaii's Pan-STARRS project will be a deep (R~24) wide field (~7 deg2) survey, with the goal of cataloging 90% of Potentially Hazardous Objects that are larger than about 300m diameter. It will be capable of surveying 6000 deg2/night enabling discovery rates almost two orders of magnitude greater than all existing surveys combined. No existing PHO follow-up facility can match the expected depth and discovery rate. With this in mind, it is important to select an intelligent discovery and follow-up cadence, not only for easy night-to-night linking, but also for high-quality orbit determination and efficient use of telescope time.
With these concerns, we simulated a typical set of Pan-STARRS NEO observations using the Bottke et al. [1] NEO model, 0".1 RMS astrometry, and standard horizon and magnitude limits for Mauna Kea. Various cadences were investigated, including 2, 3, and 4-night data sets, with each observation night separated by four days. In addition, we varied the number of observations each night between 2 and 3 visits, with visits separated by 30 minutes. The impact of these choices on preliminary orbit determination, post-fit element uncertainties, and sky-plane uncertainties was studied. These simulations indicate that 3 observations per night is largely unnecessary, and that orbit determination using only two nights of data is not acceptable for our needs. Pairs of observations spaced by 30 minutes, and 3 or 4 separate nights of data over the corresponding 8 or 12-night interval provide well-determined orbital elements and small sky-plane uncertainties.
[1] W.F. Bottke, R. Jedicke, A. Morbidelli, J.-M. Petit, B. Gladman, Science, 288, 2190-2194 (2000).
[Previous] | [Session 32] | [Next]
Bulletin of the American Astronomical Society, 36 #4
© 2004. The American Astronomical Soceity.


text: Now that Chris Gayle has been recalled to West Indies' ODI squad for the forthcoming series against England â ending a 15-month international exile â things are looking up for the Caribbean cricket team. To celebrate the big-hitting left-handed opener's return, we take a look at five of his best ODI innings.84 off 67 balls v India, 2002In a rain-hit ODI at the Queen's Park Oval in Trinidad, a young Gayle pummeled India into submission and helped West Indies level the series 1-1 thanks to a seven-wicket win. His innings of 84 (67 balls, nine fours, three sixes) helped the hosts chase down 123 in a rain-shortened 25-overs match. After hitting 12 runs off Tinu Yohannan's second over, Gayle mauled the rookie pace bowler for 25 in the next â a four and six followed by three successive boundaries. The two sixes that followed from Gayle's bat were even bigger. When the Indians bowled it full, Gayle punched with alarming power. When they pulled back the length, Gayle savaged the ball with ferocity. He was dismissed seven runs short of victory. 140 off 127 balls v India, 2002Gayleâs third ODI century â and third in a drawn six-match series against India â was a bullish innings that failed to win West Indies a match owing to an outstanding hundred from Rahul Dravid, but it did earn him the Man-of-the-Match award. Once West Indies were asked to bat, Gayle tore into the Indian attack. After playing out a maiden over from Javagal Srinath, Gayle got going with a four off Ashish Nehra and didn't stop. Nehra's fourth over began with three successive fours and six, and in his fifth he was smashed for another four and six. A boundary off Srinath in the ninth over brought Gayle's half-century in 30 balls. He slowed down after two wickets fell in succession but batted smartly to reach three figures off 101 balls, and hit two more sixes before falling for 140 (127 balls, 12 fours, five sixes) as a tired shot found long-off. 132* off 165 balls v England, 2004This innings was perhaps the best example of how sensibly Gayle can bat; it wasn't an out-and-out aggressive innings, yet delivered West Indies a successful chase of 286 in a match they needed to make the final of the NatWest Series, all at a strike-rate of 80. Chasing 286, Gayle powered West Indies to seven-wicket win with five balls to spare, adding a match-winning 187 with Ramnaresh Sarwan on a balmy day at Lord's. Coolly and judiciously, Gayle ensured there were no major hiccups in a stiff chase. After a quiet start, which included an early wicket, Gayle opened up with a fierce slash off Steve Harmison for four and then produced two firm pull shots to the midwicket boundary. Dropped on 19 in the covers, Gayle promptly tucked into James Anderson. His fifty took 78 balls, after which Gayle stepped up with a six off Ashley Giles over long-on. He never broke a sweat and ensured the asking rate remained in control. When Sarwan departed for a fine 89, West Indies needed 73 from ten overs but Gayle continued in his calm manner. Even Brian Lara's wicket for 10 had no effect on him, and once he scampered a sharp single to reach his century Gayle hung around to finish the deal. It was a mature innings from a maturing cricketer. 133* off 135 balls v South Africa, 2006Shepherded by another calculated Gayle century in a tricky run-chase, West Indies beat South Africa to reach the Champions Trophy final for the second time in a row. His unbeaten 133 (135 balls, 17 fours, three sixes) â and a 154-run opening stand with Shivnarine Chanderpaul â turned a chase of 259 into a one-sided show as West Indies cruised home with six wickets in hand and 36 balls to spare. Gayle wasted little time in stating his intentions; Shaun Pollock was slapped for boundaries off his first two legal deliveries and then dumped for huge six. His first five overs cost 34, with Gayle hitting 24 of those off 18 balls faced. Pollock did not bowl again. Equally fluent off back foot and front, Gayle produced an array of shots. Jacques Kallis was heaved over midwicket for six when he dropped short, and when he opted for a fuller length he was driven down the ground for four. Gayle also thrilled the crowd with some cross-batted shots en route to his 15th ODI century, which came off 99 balls. The entire Sawai Mansingh Stadium gave him a standing ovation. 113 off 106 balls v Pakistan, 2008Gayle's first visit to the Sheikh Zayed Stadium resulted in a classy century â his 17th in ODIs and second on the trot after an unbeaten 110 against Canada - but it wasn't enough to clinch victory as Pakistan stole a nail-biter. After five overs West Indies were 11 for 0, but a big six over midwicket off Abdur Rauf got Gayle going. Rauf was then hit for 17 in an over, as Gayle whipped and flicked and drove with immense power. Sohail Tanvir was cut past point as West Indies' fifty came up in the tenth over and successive pulled sixes in Umar Gul's opening over took Gayle to a 33-ball half-century. In a 125-run opening stand, the sixth-best for West India versus Pakistan, Sewnarine Chattergoon contributed just 33. With Sarwan, Gayle dominated a 73-run stand before the left-hander was out for 113 (106 balls, 11 fours, five sixes) in the 35th over. From here on West Indies managed just 96 runs â and 71 in the last ten overs â to finish on what proved an under-par 294, but Gayle had left his mark in the UAE.


text: St. Louis District Dairy Council & CMCA Foster Grandparents By Paul Pepper • May 12, 2014 ShareTwitter Facebook Google+ Email Listen Listening... / 8:29 Today Paul Pepper visits with JENNIFER DAMPF, St. Louis District Dairy Council, about National Osteoporosis Awareness Month. Find out what healthy bones should look like! At [4:23] JULIE McNEILL explains the CMCA Foster Grandparents program and how you can get involved! May 12, 2014 Related Program: Radio Friends with Paul PepperTags: Radio Friendspaul pepperView the discussion thread.


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Jonathan Edwards in Europe: A Public Conference
May 8-9, 2007
Karoli Gaspar University
Budapest, Hungary
The conference, "Jonathan Edwards in Europe," is meant to advance the important and distinctive work being done on Jonathan Edwards by European scholars. This meeting will bring European and American Edwards scholars to discuss their theses and interpretations in a common context. Presentations and discussions will provide opportunities for scholars, clergy, and members of the general public to interact and to learn about Edwards, his life, times, and legacy, in American, transatlantic, and global contexts.
The conference is open to the public, sponsored by the Jonathan Edwards Center at Yale University and hosted by Bishop Istvan Szabo of the Dunamellék District in the Reformed Church of Hungary and Professor of Systematic Theology at the Reformed Theological Academy, Pápa, Hungary.
There will be eight papers given by leading Jonathan Edwards scholars, each followed by a noted respondent and then open discussion from the audience.
The conference will be conducted in English.
Please join us for this important meeting!


text:
Cherokee Hearing Aid Service - Cherokee, IA - Phone: (712) 225-2585
Testing laboratories are the facilities that enable testing a particular sample or a finished product for its quality, components & analyzing the results. In case of medical purposes, the samples and specimens are tested in laboratories for a particular objective- mainly to detect or confirm any disease. For companies, these laboratories are meant to test a proposed solution or a final product manufactured by it in every aspect before launching it in the market, to ensure positive response & no ill-effects. There are a number of specialized Testing laboratories in Cherokee that employ only skilled professionals efficient in handling the techniques adopted in the testing processes.
Governor Cuomo Launches $5 Billion Clean Energy Fund To Grow New York's Clean Energy Economy
Clean Energy Fund will advance solar, wind, energy efficiency and other clean tech industries to spur economic development and reduce harmful emissions (New York, NY) Governor Andrew M. Cuomo today announced the New York State Public Service Commission's approval of a 10-year, $5 billion Clean Energy Fund to accelerate the growth of New York's clean energy economy, address climate..


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Valore della struttura
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4,8 su luglio 12, 2016
I just love this place. It was my first time ever going to New Jersey and first time staying in a Bed and Breakfast. I was so comfortable and the food was great, but the best part was the hosts they were so helpful and offered such great advise for an out of towner like me. I will go back and visit them again and stay at the Ocean Park Inn.
5 su agosto 05, 2013
This is my 3rd visit to Ocean Park Inn and we just love it. The B&B is warm, friendly, great food and the owners are the absolute best. They are very attentive and you can tell they love what they do. Chris, a wonderful Hostess runs it Mind week and then Eileen and Julio come in for the weekends. I traveled with my mom who is older, frail and blind.. they have a perfect first floor suite with two double beds, private bath and A/C. The food is yummy. Great location - two blocks from beach... I highly recommend OPI- I have stayed in many B&B's... You can always find nice places to stay, but the people make it a true vacation. Thank you for giving us a wonderful vacation. We will see you next year... PS- I travel from California just to stay there. Paige
5 su luglio 20, 2013
Ocean Grove is a great town, and The Ocean Park Inn is a wonderful place to stay. We visited recently, and have been coming back for a couple of summers. The Victorian Inn, is beautiful, spotlessly clean and the hosts have always gone out of their way to make the guests, including us feel welcome. The rooms are all unique, and very cutely decorated. The common area is beautiful and the porch is huge, also beautifully "decorated" and makes me feel torn between going to the beach and sitting on it and relaxing, curled up with magazines, friends and cold drinks! There are two upper floor porches, and we like a room which is near/next to the top floor porch. I have stayed with my fiancé, I have had lovely twin bed rooms, where I have stayed with my elderly mom, and also my daughter. There are several different bed arrangements to accommodate any situation. The breakfast in the beautiful, formal Victorian dining room, is so much fun, where the guests get to meet and greet one another, share their experiences in Ocean Grove, talk to the family running the Inn, and eat home made delicious breakfast. It does not get much better. We are always happy to be at The Ocean Park Inn, and feel like we are visiting very good friends when we are there, because the Innkeepers are genuine, truly nice who know how to make their guests feel at home. This is a very special place, with everything that that makes for a wonderful stay!


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If you need to find out if your help desk or service desk is performing to your own high standards then use this free help desk survey to research your users' opinions.
In every service business it's your users who will make or break your department so why not ask them what they think of the service you are providing?
Researching users or customers is an art in itself so if you have an in house research department you should contact them. We have often seen questionnaires go out with 50 or even 100 questions and to be honest people will get bored after the first 20 questions and just complete the questionnaire with any old answers just to fill it in. So keep it to the point.
Before you design your questionnaire keep in mind what you want out of it. Are you worried about the time you are responding to users or the quality of your staff. Think about what you might actually do with the answers you receive whether you get excellent or poor feedback - will you act on the results? Are you willing to share the results with the people who completed your survey or will it be kept confidential? These are serious questions you need to have answers to before you email out something.
You'll likely have your own questions you want to ask but here are some together will essential data gathering type questions so that you can analyse the results.
There are many online survey companies that offer cheap or free surveys so you can ask your customers to complete everything online. (also think about whether you want to provide multiple choice answers or simple open ended questions where the people you are surveying just write down their thoughts).
With the following you might want to add options such as very satisfied, somewhat satisfied, somewhat dissatisfied and very dissatisfied. Try not to add in "na" or "neutral" as you want to really find out what users think.
You then might want an open ended question about how your customer sees how you could improve your overall service or anything else they may want to add to help you and your team.
The questions above are mainly for internal service desks but if you provide services to other companies you may want to ask additional questions such as:
Overall only your customers can tell you how your department is performing so by using this free help desk survey we hope you get insights and can improve your operation to your customers.
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Like any director, Glenn Gaylord wants his movie, "I Do," to be widely seen and commercially successful.
But the Liberty High School graduate said that wasn't the primary motivation behind making it.
"Our goal is to change hearts and minds on issues of immigration and gay marriage," Gaylord said during a telephone interview from southern California. "If we can be any bit helpful in people seeing the effects of DOMA (the Defense of Marriage Act) and Prop 8, then we've really done our job."
Article Photos
Photo by David M. Gil
Liberty native Glenn Gaylord will be at the Cleveland International Film Festival next week, where the film he directed, "I Do," is being shown.
The movie will be released in select theaters and available nationwide through video on demand starting May 31, right before the U.S. Supreme Court is expected to issue rulings on the constitutionality of DOMA and Proposition 8, which banned gay marriage in California.
But before that, "I Do" will get three screenings at the 37th Cleveland International Film Festival, and Gaylord and David W. Ross, who wrote and stars in the movie, will be in attendance for each showing.
Gaylord said Ross originally conceived the movie as a romantic comedy. He had a partner who was forced to leave the country because of a visa issue, which inspired the initial idea. But the more research he did, the less funny the idea became.
Fact Box
When You Go
"I Do" will be shown at 6:40 p.m. April 11, 12:15 p.m. April 12 and 2:25 p.m. April 13 as part of the 37th Cleveland International Film Festival at Tower City Cinemas, 230 W. Huron Road, Cleveland.
"He said no way can I make this a comedy," Gaylord said. "This is a very serious issue that is affecting people's lives, separating relationships, separating families."
In "I Do," Ross plays Jack, an English citizen who has lived in the U.S. since he was a teenager. His brother (Grant Bowler) is killed in car accident, and for the last several years he has been gay uncle / surrogate father to his niece, who is being raised by her mother (Alicia Witt).
But with his visa about to expire, Jack either must go back to England and reapply for a new visa or marry an American citizen. He enters into a sham marriage with a lesbian friend (Jamie Lynn Sigler) around the same time he starts a serious relationship with an architect (Maurice Compte). That relationship jeopardizes his fake marriage, but since the U.S. doesn't recognize gay marriage because of DOMA, a union with the man he loves won't prevent his deportation.
Gaylord said when he was asked to read the script, "I was blown away by it. I didn't expect it to have the sensitivity and the nuance that it had. It reminded me of the films I wanted to make."
The plot also rang true personally. Gaylord said his stepsister is married to a woman who is an Israeli citizen, and they were forced to move to Israel when her visa expired.
"If any change comes of this so people have the choice to live where they want to, then we've done our job," he said. "This is deeply affecting, not just for gay people."
Much of the budget was raised through Kickstarter and Indiegogo Internet financing campaigns. Gaylord said he didn't want to reveal the film's budget, but $53,305 was raised on Kickstarter and $25,755 was raised through Indiegogo, according to their websites.
"My experience in documentaries and other low-budget filmmaking enabled us to make it very cheap but not look cheap," Gaylord said. "It's a testament to everyone involved."
Much of Gaylord's work has been in reality television, directing and / or producing for such shows as "Queer Eye for the Straight Girl," "What Perez Sez" and "Tori & Dean: Inn Love."
"I absolutely wouldn't be able to direct as fast without that reality, documentary background," he said. "You have to be intensely aware of what's happening, know how to cover it and how to cover it fast."
Sigler, best known for her years playing Tony Soprano's daughter on the HBO series "The Sopranos," was the first name actor to commit. Gaylord said they were scheduled for a 15-minute Skype meeting that turned into a 90-minute conversation where she agreed to do the film without waiting to confer with her management.
Her signing was followed by other familiar actors, including Witt (who played Cybill Shepherd's daughter on "Cybill" and has had recurring roles on such shows as "Friday Night Lights" and "Law and Order: Criminal Intent"), Bowler (who played Richard Burton in the movie "Liz & Dick") and Compte ("Breaking Bad," "End of Watch").
While the issues addressed in "I Do" are important to Gaylord, he said his goal was to let them surface naturally by focusing on the characters in the story.
"I was raised loving quirky dramedies like 'Terms of Endearment' and 'Broadcast News' and 'Almost Famous'," he said. "Movies that make you laugh, make you cry and make you think because of the specialness of the characters. You're not going to care about the issue if you don't care about the people."
"I Do" has been well-received at other film festivals - it was named favorite feature film at the Seattle Lesbian & Gay Film Festival and finished second for the audience award at the Palm Springs International Film Festival - and Gaylord said it particularly is satisfying to bring the film to northeast Ohio, and not just because it means he can make a trip back to the Mahoning Valley for some Uptown pizza and Handel's ice cream.
"I came out west to make films that I could bring back home," he said. "I wanted to tell my stories outside of California, tell stories that have broad appeal. To come back to Ohio with a film I'm immensely proud of is one of the highlights, if not the highlight, of the entire experience."


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Designed by Sir John D Paul, Chairman of the General Cemetery Company and John Griffith in 1833, it is listed Grade II*
The Chapel is of the Greek Revival style with a tetrastyle portico in the Ionic Order. The portico has four fluted columns with Ionic capitals and bases. These support a plain entablature, frieze and projecting cornice. There is no decoration to the tympanum. It has two curved colonnaded wings in the Doric Order standing on a podium.
The Chapel is constructed of brick, rendered with decorative elements faced in Portland stone. There is a brick vaulted catacomb beneath.
It has two wings, divided into three bays by four linked antae. The rear wall is rendered and the bays are divided by pilasters. The wing ends have fluted Doric columns in antis with no bases. The podium paving is constructed of sandstone slabs.
The Chapel is entered through a large gated doorway with a panelled door. The entrance doorway is detailed with a simple architrave moulding, cornice and decorative console.
A decorative scheme dating from the mid 19th Century is stencilled internally which was revealed in the repair programme completed in 1997. Surviving physical evidence and original drawings enabled an accurate reconstruction of the internal furnishings and fittings.
Designed by Sir John D Paul, Chairman of the General Cemetery Company and John Griffith in 1836-7, it is listed Grade I.
This is the largest structure within the cemetery It has a Greek Doric tetrastyle portico, with L-shaped' wings and a catacomb beneath. The chapel is rectangular; brick built, faced in render with channelwork and has Portland stone pilasters.
At the front the four fluted columns are baseless with plain capitals and neck rings. Similar to the entrance gateway, the Chapel has an identical entablature with mutules, triglyphs and guttae although with a plain pediment and coffered ceiling.
The rear of the chapel has clasping pilasters, a Diocletian stained glass window, Portland stone dressings and a recessed plain panel.
A pair of doors give access to the interior; first into a vestibule, then into the chapel. Smaller doors on each side of the vestibule lead to a former vestry on the right and to the catacombs on the left. Blank panels intended for memorials occupy the wall spaces above these doors. A pair of Doric columns mark the entrance to the ceremonial area.
Some of the original fixtures and fittings survive, including the York stone paving and timber floor In plan it is similar to Ayot St Lawrence Church, but also to Sir John Soane's vestibule for the Bank of England in the City. The layout is cruciform with coffered barrel vaults and Greek key decoration over each arm of the Cross. The piers and pilasters carry a deep entablature which was enriched with triglyphs and mutules. Over the main body of the chapel the ceiling, raised on pendentives, form a canopy-like vault. Its shallow plaster dome is ribbed and scalloped. At the apex is a rose of acanthus leaves surrounded by a Greek key pattern.
The Chapel is used for funeral services and there is a hydraulic catafalque for lowering coffins into the catacomb. It was added soon after the Chapel was built in 1837, and designed by an enterprising engineer, a Mr A Smith of Princes Street, Leicester Square. The principle o operation was a screw jack mechanism. However, the primitive manufacturing processes of the early 1800's meant that this apparatus was far from reliable and in 1844 it was replaced.
The new device worked on the principle similar to that of the one installed in West Norwood Cemetery. The catafalque worked on an unusual hydraulic principal, with its main advantage being silent operation in both raising and in particular lowering mode. The work was complete by the firm of Bramah and Robinson.
The catafalque was recently restored and bought back into use in May 1997 by the Friends of Kensal Green Cemetery. The repaired catafalque is extremely important and rare as a working mechanism.
Underneath the chapel is a brick-vaulted catacomb which is divided into section (Ioculi) with brick walls and shelves a stone slabs. Some Ioculi have decorative grills or glass fronts, others are sealed, the remainder are left open.


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UFC 2009 Undisputed was great, and so were its sales. Suddenly, mixed martial arts fans have a monster franchise on its hands, one publisher THQ is determined to make the most out of. So, ala EA Sports, we can expect a new UFC game ever year. The first follow up, UFC Undisputed 2010, is due out on Xbox 360 and PS3 on May 28. After getting a first-look at the game in Sin City itself, Las Vegas, we stepped into the octagon with producer Neven Dravinski to squeeze out some of the finer details about one of our most anticipated games of 2010.
Q: What are the plans for Create A Fighter this year? That was one of the areas last year where it felt like there was room for improvement...
Neven Dravinski: Create A Fighter has improved tremendously this year. The things you saw [in the presentation], the concepts in the gameplay... for example, the handedness of fighters, southpaw being an addition this year. In Create A Fighter you're going to be able to set the handedness of your fighter – and that's also the dominant hand, versus which one is forward. Those two play together, so you could be standing orthodox but your dominant hand could be your left hand. It doesn't mean you're going to have this super jab that's going to knock people out, but there is [combat] calculation associated with that. There's going to be a lot more information related to Create A Fighter. I mean, you've got to have PR doing something for the next four months! But there are certainly a lot of improvements visually, you can see. Last year we had 80 fighters, half of them were created via the Create A Fighter system, but this year they're all created via photo-realistic techniques. A lot of improvements went into the Create A Fighter system to match that aspect.
Q: The decision to build each fighter individually, rather than using CAF.... was that taken a long time ago? EA is making a big deal about their game [EA Sports MMA] being very individual in its approach to fighters.
ND: When the game started out, the 2009 game, we started with what was an even more limited roster than what we ended up with. We wanted to give you the best UFC experience possible, and the strength of the UFC is the size of their roster. It's not one or two guys that make the UFC, it's the best fighters in the world overall, in every weight class, fighting together and fighting against the best competition. So that decision was made long ago. Certainly while every game is being made there are always things we keep in the can for the subsequent years, and working with UFC would have been impossible without their support and their help. UFC helps us in creating these models, and every fight they're taking photos of these guys. We're organising worldwide photo shoots – like, I'm finding a photographer in Amsterdam to take a picture of a guy in London, to make sure we get our models. There's a lot of effort and co-ordination on a worldwide level. We have guys in Japan. I had my VP going out to Japan, he speaks Japanese and was making photoshoots happen there. So certainly it was one of the aspects that needed to be improved upon from last year, and we were happy that we were able to do it on such a grand scale.
Q: How will you maintain the game's accessibility as the complexity increases?
ND: Well the dynamic of that "easy to pick up, difficult to master", that still exists in this game. A lot of the things we've done have added more variety and levels, and have created a system that entices you to try these things and learn them. Learning the timing, much like in the real UFC, is a tricky thing, but it's such a cool part of the gameplay now. Last year attacks were very rangy. The up close fighting didn't have the same visceral impact that the strikes from far away did. With the advent of the sways, we've revolutionised the way the game is played. Now there's less of a tendency to stand back and then come in with an attack that has a lot of translation. Now you're able to get in close and try and experiment. You can still stand back much like you did in 2009, but there's a whole other level that's been added to the game that increases the fun factor. We've given the tools to make the game more fun, rather than the frustration that might have happened in previous situations. It's going to entice people to play more.
Q: Given the success of the first game, was it not tempting to do less?
ND: That gets brought up a lot. I have the chest pains to prove it! The people who are on our team have all worked on some of the best games and know what it takes to make a triple A title. We're hyper competitive animals; not only within our own company, but within ourselves. If people aren't cutting it on our team we're pretty vocal. There's a lot of internal pressure we put on ourselves. When I said we sat in a room and said, 'We have to crush 2009', I wasn't joking. That was the goal; that we need to destroy this game. While we felt we got close, and we were certainly happy with the success that was achieved with 2009, there was so much that we wanted to do, and there's such a standard that we hold ourselves to, that the end result… people don't see all the things that maybe could have got in there, but all we see are the things that we didn't do and the things we have left to do. I don't think you'll ever see this team sitting back and just basking in our success.
Q: Has EA's game given you extra impetus and motivation to make sure this is the best game you can make?
ND: Well Madden's a great game! [laughs] As I said, we're competitive animals. When I look at our team and our designers and what we do, our competition is ourselves. We don't know what they're doing…
Q: I don't think Dana [White, UFC president] would agree with you…
ND: Well, Dana is one of my favourite people in the world. That guy is the hardest working, most competitive guy I've ever met. He's reached a point where he demands excellence, and working for a guy like that pushes us to be as good as it gets. You see that permeate through every aspect of his organisation - that there is this need to be number one, to be the best. Working with somebody like that and seeing somebody like that working, representing the brand - we feel like we're part of the team - the number one fighting franchise in the world, makes us… regardless of what else is out there, we need to represent that to the fullest extent.


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'A Good Day to Die Hard' Teaser Trailer: Sex, Smirks, and 'Splosions
Posted on Thursday, October 4th, 2012 by Russ Fischer
I'll give it to Fox's marketing people: this first teaser trailer for the fifth John McClane outing, A Good Day to Die Hard, is zippy and fun. What happens in the movie? Who is McClane fighting, and why? Who's the guy with him? Why did that woman even bother wearing a bra if she wasn't going to wear a shirt under the leather? These questions are but trifles, because EXPLOSIONS! Lots and lots of explosions.
And, once again, Bruce Willis as McClane, with a wryly amused look in his eye and a smirk on his face. I missed that smirk. Get a dose below. Read More »


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His play is as effortless as it is dominant. He seems to glide down the court while others run, appears to have springs in his sneakers instead of feet.
This is North Penn's Kevin Biagas, and he just might be the most versatile basketball player in the area this winter.
Through five games, the 6-foot-3 senior forward is leading the 5-0 Knights, The Inquirer's third-ranked area team, in scoring (20.4 points per game),


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WARREN - Ernest R. "Pete" Leasure Sr., 81, of Warren, died at 10:10 a.m. Thursday, Oct. 4, 2012, at Trumbull Memorial Hospital.
He was born March 14, 1931, in Connellsville, Pa., the son of the late Chester and Ethel Crise Leasure.
He was a high school graduate of 1950 and was in the U.S. Army during the Korean War, being honorably discharged as a sergeant. He then went on to work at Republic Steel and then Packard Electric, retiring in 1992 as a machine repairman after 22 years of service.
Article Photos
Ernest R. Leasure
Mr. Leasure was also a member of the Hayfield Assembly of God Church in Hayfield, Va. He enjoyed motorcycling and woodworking.
Survivors include his wife, the former Bernal Fay Orndorff, whom he married on Christmas day, 1951; his three children, Ernest R. "Pete" (Sherry) Leasure Jr. of Bristolville, James Leasure (Kevin Curtis) of Columbus and Lesa Finney of Warren; seven grandchildren, Tony (Sarah) Leasure, Abby (Dan) LaValliere, Katie (Jim) Ross, Brian (Cindy) Snyder, Heather (Brian) Mease, Terry Finney and Cariann (David) Novotny; 11 great-grandchildren; and one brother, George Leasure of Belle Vernon, Pa.
Other than his parents, Pete was preceded in death by his two brothers, Chester and Edgar Leasure.
Funeral services will be held 11 a.m. Wednesday at the Carl W. Hall Funeral Home, where Pastor Tal Lewis will celebrate Pete's life.
Family and friends may visit from 5 to 7 p.m. Tuesday at the funeral home.
Burial will be in the Sager Memorial Park in Bristolville.
In lieu of flowers, memorial contributions may be given to the Warren Family Mission, 361 Elm Road N.E., Warren, OH 44481, in his memory.
(special notice)


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Recent projects from Craftsy Crocheting classes:
Offer some kudos...
Join the conversation...
Ask a question...
Add your comment...
|Here are some details about my project:
|Whimsical, Casual, Hipster, Eco-Friendly, Cute
What was your source for this crocheting project?
Online Photo or Website
Name of website or photo Cutest Plarn Beach/Grocery Bag
What materials did you use? You need: 200 bags worth of Plarn (Plastic bag yarn) (for my tutorial see this link: http://thecrochetfoyer.blogspot.com/2012/03/how-to-make-plarn.html) 4-5 skeins of 7/8" red ribbon 5.5 mm crochet hook Needle and Thread (Red or whatever color to match the ribbon)
What are you most proud of? That I designed it myself and that I saved over 200 bags from going into a landfill.
I love the pattern and the idea that I get rid of all my plastic bags, but each time I go to get the directions to make plarn, I get this page and not the instructions. Help me! I want to start making plarn.
http://thecrochetfoyer.blogspot.com/2012/03/how-to-make-plarn.html Here is the link to my instructions to make plarn. If you run into any more trouble, don't hesitate to let me know and I can see what I can do.


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Import Multiple PST into Lotus Notes 6.0Advertisements
Shareware Author : Import Multiple PST into Lotus Notes
OS : Win2000,Win7 x32,Win98,WinOther,WinServer,WinVista,WinVista x64,WinXP
Size : 3020 kBytes
Price : $129.00
License : Shareware
Added date : 7. June 2011
Release date : 7. June 2011
Download link: Download here
Publisher web: How to visit link?
Software description :
Transfer Unlimited PST Data to NSF without altering or missing single information, within a matter of few minutes, all accomplished through few easy steps of the software program of SysTools Outlook to Notes. The software works towards the conversion of unlimited data (inbox, contacts, journals, tasks, drafts, etc), including meta-information (to, cc, sent-date, received date, etc) of PST in NSF Lotus. Import Multiple PST into Lotus Notes without the slightest fear of altering or missing any data in the process. The software also provides an excellent opportunity only to Import Contact.PST to Lotus Notes. For much unlike the MS Outlook, which saves all its data in .PST format, the Lotus Notes maintains the contacts data in names.NSF format and the rest of the data gets saved in .NSF format, only. Import Multiple PST into Lotus Notes with both configured and orphaned status. The utility offered to Extract Multiple PST Data in Notes is compatible with Win 2000, Win 7 x 32, Win 98, Win Other, Win Server, Win Vista, Win Vista x 64 and Win XP. Get yourself the thorough process version of the Outlook to Notes software, to enjoy the functionality in full swing. The thorough process version is only a few clicks away, with the personal license priced for $129 and the business license for $229. The product valuing version of the software is also available online, for free of cost. Evaluate the software through the conversion of 15 items from each mail folder, when satisfied with the result, order the full version.
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