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Historical home steeped in charm and character, featuring eleven foot ceilings, wide crown moldings, wood burning fireplace with original mantle, and a charming balcony off the master suite. Truly unique property with four bedrooms, two baths, and a study that could be utilized as a fifth bedroom. Home is in great condition and is move in ready.
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At least this week they gave Ariadne some agency; however, this step forward falters on the fact that she only steps out of the palace because she is spurred on by her devotion to and love of two men, her brother and Jason. Heaven forfend she might have motivations of her own!
Also: The day-for-night blue filter filming was the most atrocious use of that money-saving technique I have seen in the modern age. It looked worse than when they used to do it on Night Gallery forty years ago to save cash.
The producers of this show promised a reimagining of Greek mythology, but so far they have delivered instead a pale shadow of Shakespeare's courtly intrigue married to a love story that Shakespeare would have found both too muted and too clichéd. With that, I think I will close out these capsule reviews of Atlantis. If, by chance, they happen to do something interesting with Greek mythology I might give it a mention; otherwise, I'm out of ways to say the same thing each week.

subset: commoncrawl


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Part of the show New Brain Cells, Anyone?
Abi via Facebook asked:
Could Stem Cells Cause Cancer?
Hannah - The last question, and this again is from Abi again asking, Could stem cells actually cause cancer?
Andrea - Well, a few years ago, the cancer stem cell hypothesis was proposed which suggested that many tumours might actually arise from stem cells and I think that there's still some debate about that.
But there is more evidence that either stem cells, or the cells they give rise to, can, under particular conditions give rise to cancer.
And again, coming back to the fruit fly, there was some very nice work done by Cayetano Gonzalezs lab in Barcelona where he showed that if you mutate certain genes in stem cells, they do start to overgrow and can form tumours. In fact, if you take those tumours, you can transplant them from one animal to the next and they continue to grow and metastasise. And so, this is quite a nice model for looking at cancer that are generated from stem cells, and what are the signals that prevent stem cells and their becoming tumorigenic. And this is something that we, amongst others are working on to try to understand what goes wrong in the stem cell or its daughters that give rise to tumours.
Hannah - So, we may be able to use stem cells to actually find a new way of treating cancer?
Andrea - Well, thats a hope. Some of the basic research thats going on in various different model systems like in fruit flies or in mouse for example, once we get at the basic biology seem to be well conserved.
Hannah - That was Professor Andrea Brand at the Gurdon Institute, Cambridge University. If youve got any burning questions about your brain and the nervous system, just email them to firstname.lastname@example.com, tweet us @nakedneuroscience, or post on our Facebook page and well do our best to answer them for you.
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Odoo Help
This community is for beginners and experts willing to share their Odoo knowledge. It's not a forum to discuss ideas, but a knowledge base of questions and their answers.
Could I manage each Work center manufacturing cycle?
As an example, One MO will make 10 product A.
The routing of product A is X -> Y -> Z
The capacity of work center X is 1, produce one product A one cycle.
When work center X process above MO, I would like to plan and manage each cycle process of work center X.
Could I do that?
Your Answer
Please try to give a substantial answer. If you wanted to comment on the question or answer, just use the commenting tool. Please remember that you can always revise your answers - no need to answer the same question twice. Also, please don't forget to vote - it really helps to select the best questions and answers!
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I am 6 months into breastfeeding and I thought I was the only person this happened too!! I get nauseous and under my arms itch at every single feeding except at night. During the night the itching is more pronounced and the nausea is less.
Join in and write your own page! It's easy to do. How? Simply click here to return to Invitation 2.


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B&B Garage
13822 Bear Creek Rd Duncanville, Alabama 35456(205) 345-9193
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AboutB&B Garage is located at the address 13822 Bear Creek Rd in Duncanville, Alabama 35456. They can be contacted via phone at (205) 345-9193 for pricing, hours and directions.
B&B Garage has an annual sales volume of 0 - 500K. .For more information contact Bruce Bolden, Principal
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You are currently browsing the category archive for the 'Protestant' category.
In 2008, many voters who did not cast a ballot for Barack Obama were disappointed but philosophical.
Life must go on, we figured.
We then hoped that a Republican would defeat him in 2012, but such was not the case. Again, we were disappointed but philosophical.
Now, finally, a Republican has won the election. Donald Trump's voters are cautiously optimistic about the Electoral College vote despite the Jill Stein recounts and look forward to a safe inauguration in January.
Trump voters bear no ill will towards Hillary voters. We understand that some people are lifelong Democrats who still romanticise the party, recalling the days of FDR and Harry Truman. That's okay.
However, Hillary's voters are still apoplectic. The_Donald has a full list (language alert in comments) of the violence angry leftists have committed against people of all ages — including children — who like Trump. There were also leftists who didn't physically or verbally lash out but lied about Trump supporters attacking them.
One of the incidents on the list concerns a news item published on December 1 in the Observer-Reporter in Washington County, Pennsylvania. A 27-year-old man brutally assaulted his 69-year-old neighbour in a block of flats. This took place just a few days before Thanksgiving (emphases mine):
Matthew Pugh, 27 … was arrested Wednesday on a warrant obtained by Donora police on charges of attempted homicide, aggravated assault, simple assault and reckless endangerment.
Borough police were called to the apartment complex Nov. 20. Witnesses told police that Pugh and the woman, also a Donora Towers resident, were in the lobby when they got into a disagreement about politics, particularly the recent presidential election.
Pugh reportedly became enraged. He allegedly picked up a chair and hit the woman over the head, knocking her to the floor. The chair opened a gash on her head that bled severely, police said. The woman also suffered other injuries in the fall …
The woman was taken to Monongahela Valley Hospital for treatment of her injuries. Police said Pugh was taken to the same hospital for an evaluation.
Pugh was arraigned before District Judge Larry Hopkins and placed in Washington County jail on $50,000 bond. He is scheduled for a Dec. 14 preliminary hearing before District Judge Mark Wilson.
An article by Dennis Prager for Townhall described the madness surrounding Thanksgiving celebrations. A number of Hillary voters decided to not participate with Trump-voting family members. This affected all generations and, yes, some parents disowned their Trump-supporting children.
This will probably recur at Christmas. I highly recommend everyone read Prager's '10 Reasons Left-Wingers Cut Trump Voters From Their Lives'. Excerpts follow:
… conservatives were not one whit less fearful of Clinton and the Democrats than Democrats were of Trump and Republicans.
Yet virtually no conservatives cut off contact with friends, let alone parents, who supported Clinton.
Here are 10 reasons left-wingers cut Trump voters from their lives.
1. Just like our universities shut out conservative ideas and speakers, more and more individuals on the left now shut out conservative friends and relatives as well as conservative ideas.
2. Many, if not most, leftists have been indoctrinated with leftism their entire lives …
There are far more conservatives who read articles, listen to and watch broadcasts of the left and have studied under left-wing teachers than there are people on the left who have read, listened to or watched anything of the right or taken classes with conservative instructors.
3. Most left-wing positions are emotion-based. That's a major reason people who hold leftist views will sever relations with people they previously cared for or even loved. Their emotions (in this case, irrational fear and hatred) simply overwhelm them.
This is why I occasionally make the plea for less emotion, especially crying. It interferes with a rational thought process.
4. Since Karl Marx, leftists have loved ideas more than people. All Trump voters who have been cut off by children, in-laws and lifelong friends now know how true that is …
5. People on the right think that most people on the left are wrong; people on the left think that most people on the right are evil …
That is a very important distinction: wrong versus evil. Wrong has to do with thoughts and beliefs. Evil implies dark immorality.
The next point elaborates on that notion further:
6. The left associates human decency not so much with personal integrity as with having correct — i.e. progressive — political positions. Therefore, if you don't hold progressive positions, you lack decency. Ask your left-wing friends if they'd rather their high school son or daughter cheat on tests or support Trump.
That is an erroneous way of thinking — one that affects how leftists see others, including centrist or conservative family members.
There is more at the link.
Prager strongly encourages Hillary voters to make amends with those they have defriended and disowned.
I couldn't agree more. Christmas is only a few weeks away. Advent is a time of preparation for Jesus's earthly birth. John the Baptist exhorted his followers to repent and to exercise charity during this time. May we follow suit.
The Second Sunday in Advent is December 4, 2016.
Now is the time to find out more about Advent and also make sure your children can better appreciate this time of anticipation of and preparation for the Christ Child.
This post of mine has updated resources for Christians of all ages. My favourite for the children is the Road Trip film at the Paperless Christmas page (link in the post):
Advent resources for Catholics and Protestants
The following posts explore the themes of Advent and the pivotal presence of John the Baptist:
Advent reflections: John the Baptist and the Apocalypse
Advent: Make straight a highway
Advent: John the Baptist's message of Good News — and repentance
Advent: Mary's Magnificat and Zechariah's prophecy in Luke 1
John the Baptist, charity and Advent
And finally, for those who enjoy history and traditions, there is this one:
The three-year Lectionary that many Catholics and Protestants hear in public worship gives us a great variety of Holy Scripture.
Yet, it doesn't tell the whole story.
My series Forbidden Bible Verses — ones the Lectionary editors and their clergy omit — examines the passages we do not hear in church. These missing verses are also Essential Bible Verses, ones we should study with care and attention. Often, we find that they carry difficult messages and warnings.
Today's reading is from the English Standard Version with commentary by Matthew Henry and John MacArthur.
Institution of the Lord's Supper
26 Now as they were eating, Jesus took bread, and after blessing it broke it and gave it to the disciples, and said, "Take, eat; this is my body." 27 And he took a cup, and when he had given thanks he gave it to them, saying, "Drink of it, all of you, 28 for this is my blood of the[a] covenant, which is poured out for many for the forgiveness of sins. 29 I tell you I will not drink again of this fruit of the vine until that day when I drink it new with you in my Father's kingdom."
Now we are in Thursday of our Lord's final Passover Week, which corresponds to the Christian Holy Week.
Before discussing this transition from Passover to the Sacrament, we can be sure this feast took place on a Thursday. John MacArthur says (emphases mine):
at that time in the history of Israel, Passover was celebrated both on Thursday and on Friday because the customs in Galilee differed from the customs in Judea. And so, the Lord on Thursday evening celebrates a Galilean Passover Day, and yet there is another Passover Day on Friday which means that Jesus can keep the Passover one day and die during the Passover as the Passover lamb the next day. And God had arranged history and tradition and custom and circumstance to make that a reality.
Matthew's account of the events of the Last Supper are briefer than Luke's or John's. We'll look at Luke's Gospel now. Incredibly, after this meal, the disciples got into another argument as to who was the greatest. Jesus once again brought them down to earth, telling them they were not to lord themselves over others. After all, He — the greatest of all — was serving them (Luke 22:24-27):
25 And he said to them, "The kings of the Gentiles exercise lordship over them, and those in authority over them are called benefactors. 26 But not so with you. Rather, let the greatest among you become as the youngest, and the leader as one who serves. 27 For who is the greater, one who reclines at table or one who serves? Is it not the one who reclines at table? But I am among you as the one who serves.
John's Gospel gives us the washing of the feet. For whatever reason, the Twelve neglected to wash their feet when they entered the room, a social norm as discussed in last week's post. Jesus humbled Himself to do it. Remember that Peter objected, and, in His reply, Jesus said that not all were clean (John 13:3-11):
3 Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going back to God, 4 rose from supper. He laid aside his outer garments, and taking a towel, tied it around his waist. 5 Then he poured water into a basin and began to wash the disciples' feet and to wipe them with the towel that was wrapped around him. 6 He came to Simon Peter, who said to him, "Lord, do you wash my feet?" 7 Jesus answered him, "What I am doing you do not understand now, but afterward you will understand." 8 Peter said to him, "You shall never wash my feet." Jesus answered him, "If I do not wash you, you have no share with me." 9 Simon Peter said to him, "Lord, not my feet only but also my hands and my head!" 10 Jesus said to him, "The one who has bathed does not need to wash, except for his feet,[a] but is completely clean. And you[b] are clean, but not every one of you." 11 For he knew who was to betray him; that was why he said, "Not all of you are clean."
Returning to Matthew, at this point, Judas admitted that he had betrayed Jesus (Matthew 26:21-25):
21 And as they were eating, he said, "Truly, I say to you, one of you will betray me." 22 And they were very sorrowful and began to say to him one after another, "Is it I, Lord?" 23 He answered, "He who has dipped his hand in the dish with me will betray me. 24 The Son of Man goes as it is written of him, but woe to that man by whom the Son of Man is betrayed! It would have been better for that man if he had not been born." 25 Judas, who would betray him, answered, "Is it I, Rabbi?" He said to him, "You have said so."
Matthew does not mention details of this moment, but John does. The Apostles asked Jesus who the betrayer was (John 13:26-30):
26 Jesus answered, "It is he to whom I will give this morsel of bread when I have dipped it." So when he had dipped the morsel, he gave it to Judas, the son of Simon Iscariot. 27 Then after he had taken the morsel, Satan entered into him. Jesus said to him, "What you are going to do, do quickly." 28 Now no one at the table knew why he said this to him. 29 Some thought that, because Judas had the moneybag, Jesus was telling him, "Buy what we need for the feast," or that he should give something to the poor. 30 So, after receiving the morsel of bread, he immediately went out. And it was night.
Many will want to know if Judas stayed for the main feast of the Last Supper. MacArthur says that he did not:
Jesus got rid of him before they actually ate the meal because he should have no part, should he, in the Lord's Table. So, he was dismissed. What a scene of preparation as Jesus has the final Passover. After that, of course, verse 26 says, "And as they were eating." They went back to the meal, back to the Passover.
Now on to today's passage in Matthew. Verse 26 gives us the blessing and words still used today in Catholic and mainline Protestant prayers of consecration and remembrance. Christ's giving of His own body meant that His ultimate sacrifice would replace the Jewish mandate of Passover. Matthew Henry explains:
Christ is to us the Passover-sacrifice by which atonement is made (1 Corinthians 5:7) Christ our Passover is sacrificed for us. This ordinance is to us the passover-supper, by which application is made, and commemoration celebrated, of a much greater deliverance than that of Israel out of Egypt. All the legal sacrifices of propitiation being summed up in the death of Christ, and so abolished, all the legal feasts of rejoicing were summed up in this sacrament, and so abolished.
The words of Jesus in verse 27 are equally included in the aforementioned prayers of consecration and remembrance. Jesus went on to say that His was the blood of the covenant — the New Covenant — poured out for many — meaning Gentiles, too — for the forgiveness of sins (verse 28). This was not a one-time exclusive offer to the Apostles, but an everlasting one for those they would minister to and to the countless generations after them, wherever they were — and are — in the world.
Below are excerpts of Henry's analysis of the Sacrament, the new ordinance.
First, of the bread, the body of Christ:
We have here the institution of the great gospel ordinance of the Lord's supper, which was received of the Lord. Observe,
I. The time when it was instituted–as they were eating. At the latter end of the passover-supper, before the table was drawn, because, as a feast upon a sacrifice, it was to come in the room of that ordinance …
II. The institution itself. A sacrament must be instituted it is no part of moral worship, nor is it dictated by natural light, but has both its being and significancy from the institution, from a divine institution it is his prerogative who established the covenant, to appoint the seals of it …
1. The body of Christ is signified and represented by bread he had said formerly (John 6:35), I am the bread of life, upon which metaphor this sacrament is built as the life of the body is supported by bread, which is therefore put for all bodily nourishment (Matthew 4:4,6:11), so the life of the soul is supported and maintained by Christ's mediation.
(1.) He took bread, ton apton—the loaf some loaf that lay ready to hand, fit for the purpose it was, probably, unleavened bread but, that circumstance not being taken notice of, we are not to bind ourselves to that, as some of the Greek churches do. His taking the bread was a solemn action, and was, probably, done in such a manner as to be observed by them that sat with him, that they might expect something more than ordinary to be done with it. Thus was the Lord Jesus set apart in the counsels of divine love for the working out of our redemption.
(2.) He blessed it set it apart for this use by prayer and thanksgiving. We do not find any set form of words used by him upon this occasion but what he said, no doubt, was accommodated to the business in hand, that new testament which by this ordinance was to be sealed and ratified. This was like God's blessing the seventh day (Genesis 2:3), by which it was separated to God's honour, and made to all that duly observe it, a blessed day: Christ could command the blessing, and we, in his name, are emboldened to beg the blessing.
(3.) He brake it which denotes, [1.] The breaking of Christ's body for us, that it might be fitted for our use He was bruised for our iniquities, as bread-corn is bruised (Isaiah 28:28) though a bone of him was not broken (for all his breaking did not weaken him), yet his flesh was broken with breach upon breach, and his wounds were multiplied (Job 9:17,16:14), and that pained him … [2.] The breaking of Christ's body to us, as the father of the family breaks the bread to the children. The breaking of Christ to us, is to facilitate the application every thing is made ready for us by the grants of God's word and the operations of his grace.
(4.) He gave it to his disciples, as the Master of the family, and the Master of this feast it is not said, He gave it to the apostles, though they were so, and had been often called so before this, but to the disciples, because all the disciples of Christ have a right to this ordinance and those shall have the benefit of it who are his disciples indeed yet he gave it to them as he did the multiplied loaves, by them to be handed to all his other followers.
(5.) He said, Take, eat this is my body, Matthew 26:26. He here tells them,
[1.] What they should do with it "Take, eat accept of Christ as he is offered to you, receive the atonement, approve of it, consent to it, come up to the terms on which the benefit of it is proposed to you submit to his grace and to his government." Believing on Christ is expressed by receiving him (John 1:12), and feeding upon him, John 6:57,58. Meat looked upon, or the dish ever so well garnished, will not nourish us it must be fed upon: so must the doctrine of Christ.
[2.] What they should have with it This is my body, not outos—this bread, but touto—this eating and drinking. Believing carries all the efficacy of Christ's death to our souls. This is my body, spiritually and sacramentally this signifies and represents my body. He employs sacramental language, like that, Exodus 12:11. It is the Lord's passover … We partake of the sun, not by having the bulk and body of the sun put into our hands, but the beams of it darted down upon us so we partake of Christ by partaking of his grace, and the blessed fruits of the breaking of his body.
Of the cup, the Blood of Christ:
2. The blood of Christ is signified and represented by the wine to make it a complete feast, here is not only bread to strengthen, but wine to make glad the heart (Matthew 26:27,28) He took the cup, the grace-cup, which was set ready to be drank, after thanks returned, according to the custom of the Jews at the passover this Christ took, and made the sacramental-cup, and so altered the property. It was intended for a cup of blessing (so the Jews called it) …
This cup he gave to the disciples,
(1.) With a command Drink ye all of it. Thus he welcomes his guests to his table, obliges them all to drink of his cup …
(2.) With an explication For this is my blood of the New Testament. Therefore drink it with appetite, delight, because it is so rich a cordial. Hitherto the blood of Christ had been represented by the blood of beasts, real blood: but, after it was actually shed, it was represented by the blood of grapes, metaphorical blood so wine is called in an Old-Testament prophecy of Christ, Genesis 49:10,11.
Now observe what Christ saith of his blood represented in the sacrament.
[1.] It is my blood of the New Testament … The covenant God is pleased to make with us, and all the benefits and privileges of it, are owing to the merits of Christ's death.
[2.] It is shed[:] it was not shed till next day, but it was now upon the point of being shed, it is as good as done. "Before you come to repeat this ordinance yourselves, it will be shed." He was now ready to be offered, and his blood to be poured out, as the blood of the sacrifices which made atonement.
[3.] It is shed for many. Christ came to confirm a covenant with many (Daniel 9:27), and the intent of his death agreed. The blood of the Old Testament was shed for a few: it confirmed a covenant, which (saith Moses) the Lord has made with you, Exodus 24:8. The atonement was made only for the children of Israel (Leviticus 16:34): but Jesus Christ is a propitiation for the sins of the whole world, 1 John 2:2.
[4.] It is shed for the remission of sins, that is, to purchase remission of sins for us. The redemption which we have through his blood, is the remission of sins, Ephesians 1:7. The new covenant which is procured and ratified by the blood of Christ, is a charter of pardon, an act of indemnity, in order to a reconciliation between God and man for sin was the only thing that made the quarrel, and without shedding of blood is no remission, Hebrews 9:22 …
Jesus concluded this institution of the New Covenant by saying that the next time they will share 'this fruit of the vine' will be in His Father's kingdom (verse 29).
Therefore, although He ate with the disciples after the Resurrection (Acts 10:41), this was a significant feast in which He instituted a new ordinance — the Sacrament — for the New Covenant.
MacArthur explains verse 29 this way:
there's a reaffirmation in verse 29 of His Kingdom promise. I'll do it with you in My Kingdom. And I believe when Jesus comes, and we enter into His Kingdom, we're going to do this with Him. We're going to celebrate this with Him. We're going to remember His sacrifice together and I'm not sure that we won't do that forever and ever and ever and ever throughout all eternity in some marvelous way that He has designed, for it's an unforgettable and glorious redemption, never, never to be ignored, always to be celebrated.
So, He says, do this, in effect, until I do it with you in My Father's Kingdom. But the emphasis is: I'm going to come back and drink it with you again. All three gospels, by the way, state that the Lord said that. This is a wonderful, wonderful thing that He assures us all that He's coming to set up His glorious Kingdom. And then, in verse 30 it says they sung a hymn. Literally, the Greek says they hymned, they hymned. What was that? Well, they had already sung Psalm 113 and 14. They probably sung another 15 maybe, 16. Then, there was a fourth cup and then they might have sung 117, 118 and went to the Mount of Olives. And so, the final Passover; and so, the institution of the Lord's Supper.
Receiving the Sacrament, Communion or the Supper — however we might refer to it in our respective churches — is the most powerful and greatest available means of grace Jesus Christ gave us through His one, sufficient oblation on the Cross.
Having asked forgiveness of our sins and reconciled with our neighbours as necessary, let us not hesitate to receive this divine nourishment for the soul on a regular basis with humility and thanksgiving.
Next time: Matthew 26:30-35
On Monday, November 28, an Ohio State University (OSU) student drove a car into a group of students before exiting the vehicle and stabbing them, leaving 11 people injured.
Abdul Razak Ali Artan, 18, is a Somali refugee who fled to Pakistan with his family in 2007. They arrived in the United States as legal permanent residents in 2014.
Prior to attending OSU, the attacker attended Columbus State University. In August, he gave an interview to the OSU paper, The Lantern. He was quick to criticise OSU concerning prayer facilities and said he was scared.
It would be interesting to find out why he left Columbus State University.
Frankly, he should have asked about a prayer room before enrolling. I am certain that university officials would have gladly discussed the topic with him.
It is unclear why the attacker harboured such hate of the United States, which so generously took him and his kin in, giving them permanent residency. The Daily Mail reported on his Facebook post, made shortly before the attack:
Authorities are currently investigating the posts, allegedly made by Artan, which mention radical cleric Anwar Awlaki and accuse America of 'interfering' with other nations.
'I am sick and tired of seeing my fellow Muslim brothers and sisters being killed and tortured EVERYWHERE,' it stated. 'I can't take it anymore.
'America! Stop interfering with other countries, especially Muslim Ummah (communities)… [if] you want us Muslims to stop carrying lone wolf attacks.'
He must have become radicalised. ISIS claimed responsibility for the attack.
However, ISIS issued videos shortly before the attack encouraging Muslim radicals to employ Nice-style methods (July 14) — using a motor vehicle — and use knives, which was exactly what this guy did.
Gateway Pundit has the ISIS videos in question.
Luckily for all concerned, Officer Alan Horujko arrived very quickly. He fatally shot the attacker. The officer deserves a medal. Unfortunately, he will probably be in for a lot of abuse from social justice warriors and leftist pundits. Here's documentary film maker Tariq Nasheed with Tucker Carlson on Fox News:
Horujko was checking out a chemical leak on campus at the time. Hmm. That's curious, too, but the OSU spokesperson who discussed the attack with Tucker Carlson viewed them as unrelated incidents (first interview in the video):
The Conservative Treehouse (CTH) has an excellent post on records from Catholic Charities which indicate that they helped the attacker and his family settle into the United States (emphases in the original):
There are currently estimated to be more than 100,000 Somalian refugees living in the United States. (link) […] Between 2013 and 2015 alone, the United States accepted more than 25,000 Somalian refugees. […] The suspect, Abdul Razak Ali Artan, lived briefly in a temporary shelter in Dallas before settling in Ohio, according to Catholic Charities records, obtained by NBC
CTH rightly points out that these Christian humanitarian outreach efforts could be putting the United States in danger — and taxpayers are footing the bill for attacks on themselves.
This beggars belief (purple highlight mine):
The potential for Unvetted Islamic Refugees becoming ISIS terrorists was a hot-button issue within the 2016 Presidential race. Candidate Donald Trump promised to halt the program; candidate Hillary Clinton and President Obama promised to increase the refugee influx.
In addition, various religious "humanitarian" organizations have been at the tip of the spear promoting refugee and illegal immigration status. The business model for 'Baptist Child and Family Services' as well as 'Catholic Charities' are dependent on hundreds of millions from the taxpayers via immigration/refugee resettlement programs.
To give you an idea of the scope: so far in 2016 BCFS has been granted over two hundred million. $201,069,016 to be precise. The scope of awards given to Catholic Charities is even more jaw dropping (SEE HERE)
This is further evidence that Donald Trump is not scare-mongering or being discriminatory. He is absolutely correct in saying that there must be a 'temporary' halt to migration from certain countries until officials figure out what is going on.
He's been proven right time and time again. San Bernardino in December 2015 was the first attack during the campaign. Then there was Orlando in June. Then the mall incident in Washington state in September. Now this one.
Here's an idea: why not take in Christians from Muslim countries instead? No Western country is making them a priority. In fact, they're almost prohibited from entering as refugees. Why is that?
Maybe Trump can stop the trend in 2017. Let's hope that he does.
In the meantime, I pray the wounded make a full recovery.
My reader undergroundpewster — an Episcopal layman — wrote about Jeremiah 23:1-6, one of the readings for the last Sunday of the Church year on November 20, 2016.
'Did You Preach on Jeremiah's Prophecy Today?' is a short and particularly powerful post about bad shepherds of the flock. Please read it in full. Excerpts and a summary follow. Emphases in the original.
These are the relevant verses:
Woe to the shepherds who destroy and scatter the sheep of my pasture! says the Lord. Therefore, thus says the Lord, the God of Israel, concerning the shepherds who shepherd my people: It is you who have scattered my flock, and have driven them away, and you have not attended to them. So I will attend to you for your evil doings, says the Lord. Then I myself will gather the remnant of my flock out of all the lands where I have driven them, and I will bring them back to their fold, and they shall be fruitful and multiply. I will raise up shepherds over them who will shepherd them, and they shall not fear any longer, or be dismayed, nor shall any be missing, says the Lord. The days are surely coming, says the Lord, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. In his days Judah will be saved and Israel will live in safety. And this is the name by which he will be called: 'The Lord is our righteousness.'
The Gospel reading for that day was about the thieves on the Cross (Luke 23:35-43) which includes this important verse. Jesus told the thief who recognised Him as the Son of God:
"Truly I tell you, today you will be with me in Paradise."
Undergroundpewster says that it is much easier to preach on that verse than on Jeremiah's. The message is positive and redemptive.
However, bad shepherds ignore Jeremiah at their peril. The post explains how and why. Ultimately:
I pray that the false teachers among us will come to the realization that there are some criminal acts, such as driving away God's flock, which put them in jeopardy of God's punishment and that they repent before they wind up like the less fortunate criminal who derided our Lord as he hung beside Jesus.
It is up to laypeople to know how to discuss and explain Scripture when clergy do not. We have many bad shepherds in varying degrees, especially in the Episcopal/Anglican Church. I know. That's my denomination.
This is partly the fault of seminaries, but also of those men and women themselves who rarely look beyond what they are taught. Unfortunately, their bishops encourage spiritual blindness, which extends to their congregations, not unlike the Pharisees of Jesus's time towards their faithful.
Pray regularly and study the Bible.
The three-year Lectionary that many Catholics and Protestants hear in public worship gives us a great variety of Holy Scripture.
Yet, it doesn't tell the whole story.
My series Forbidden Bible Verses — ones the Lectionary editors and their clergy omit — examines the passages we do not hear in church. These missing verses are also Essential Bible Verses, ones we should study with care and attention. Often, we find that they carry difficult messages and warnings.
Today's reading is from the English Standard Version with commentary by Matthew Henry and John MacArthur.
Jesus Anointed at Bethany
6 Now when Jesus was at Bethany in the house of Simon the leper,[a] 7 a woman came up to him with an alabaster flask of very expensive ointment, and she poured it on his head as he reclined at table. 8 And when the disciples saw it, they were indignant, saying, "Why this waste? 9 For this could have been sold for a large sum and given to the poor." 10 But Jesus, aware of this, said to them, "Why do you trouble the woman? For she has done a beautiful thing to me. 11 For you always have the poor with you, but you will not always have me. 12 In pouring this ointment on my body, she has done it to prepare me for burial. 13 Truly, I say to you, wherever this gospel is proclaimed in the whole world, what she has done will also be told in memory of her."
Matthew 26 begins in Wednesday of Jesus's last Passover Week, which corresponds to the Christian Holy Week.
Today's passage, however, is a flashback. It recounts an event that took place on the Saturday before, after Jesus raised Mary and Martha's brother Lazarus from the dead. Verse 13 gives us the reason for inserting this flashback — in Jesus's own words.
Jesus was dining at Simon the Leper's house (verse 6). Jesus had already healed him, otherwise, Simon would have been living outside of Bethany away from healthy people. John MacArthur tells us that this was a very special occasion (emphases mine):
Leprosy in that day was incurable. The only cure for leprosy was Jesus Christ. So it's pretty obvious that Simon was a recipient of the healing power of Christ. And one way he could show his loving gratitude to Christ was to offer Him a supper. Oh the excitement would be unspeakable. You wouldn't even believe it. Simon a former leper, outcast of outcasts, now having the Healer, God in human flesh, in his own home and hosting Him and inviting Mary, Martha, and Lazarus to be a part and all twelve of the disciples. This is a good group for supper, approaching twenty people. And there may have been others, we don't know. But Mark writes of it, and Matthew writes of it, and so does John, because it is a very important occasion.
With Lazarus alive once again as well, the atmosphere must have been one of unspeakable joy and gratitude.
As everyone reclined at dinner, 'a woman' approached Jesus to anoint him with a precious ointment in an alabaster flask (verse 7).
There are a few things to explain about this verse.
Everyone in the ancient world reclined to eat. An article from ScienceNordic tells us that this might have been to aid digestion. It's a bit like stretching out on the sofa but propping yourself up enough to eat and drink while watching television:
"We think pressure on the antrum – the lower portion of the stomach – has a lot to do with discomfort after a meal," says [Jørgen] Valeur, a senior resident at Oslo's Lovisenberg Diakonale Hospital …
According to the researchers, if you recline on your right side, the lower part of the stomach expands so you feel stuffed, but if you lie on your left side, the load on the antrum is reduced.
"It's fair to assume that a person can actually alleviate the discomfort after a meal by lying on the proper side," says Valeur.
Matthew left the woman unidentified, which poses difficulties for readers after his time, as we can see from Matthew Henry's commentary:
The woman that did this, is supposed to have been Mary, the sister of Martha and Lazarus. And Dr. Lightfoot [Bible scholar of the era] thinks it was the same that was called Mary Magdalene.
However, MacArthur says she is Mary — Martha and Lazarus's sister — and not Mary Magdalene. A similar story in Luke 7:36-39 features another woman and a different Simon. Simon was a common name in that time. The Simon in Luke 7 was a Pharisee:
36 One of the Pharisees asked him to eat with him, and he went into the Pharisee's house and reclined at the table. 37 And behold, a woman of the city, who was a sinner, when she learned that he was reclining at table in the Pharisee's house, brought an alabaster flask of ointment, 38 and standing behind him at his feet, weeping, she began to wet his feet with her tears and wiped them with the hair of her head and kissed his feet and anointed them with the ointment. 39 Now when the Pharisee who had invited him saw this, he said to himself, "If this man were a prophet, he would have known who and what sort of woman this is who is touching him, for she is a sinner." 40 And Jesus answering said to him, "Simon, I have something to say to you." And he answered, "Say it, Teacher."
MacArthur says:
it's a different incident in chapter 7. And the woman who does the anointing is different. It isn't Mary; it's a wicked, sinful woman, in that case. But Matthew, Mark and John record this incident.
The parallel accounts are Mark 14:3-9, and John 12:1-8, both of which are included in the three-year Lectionary. So, yes, this event is included in readings for public worship. Mark and Matthew did not name the woman, but John did. Mark has the scene at Simon the Leper's house but John has it at Martha, Mary and Lazarus's home.
Here is Mark's version:
Jesus Anointed at Bethany
3 And while he was at Bethany in the house of Simon the leper,[a] as he was reclining at table, a woman came with an alabaster flask of ointment of pure nard, very costly, and she broke the flask and poured it over his head. 4 There were some who said to themselves indignantly, "Why was the ointment wasted like that? 5 For this ointment could have been sold for more than three hundred denarii[b] and given to the poor." And they scolded her. 6 But Jesus said, "Leave her alone. Why do you trouble her? She has done a beautiful thing to me. 7 For you always have the poor with you, and whenever you want, you can do good for them. But you will not always have me. 8 She has done what she could; she has anointed my body beforehand for burial. 9 And truly, I say to you, wherever the gospel is proclaimed in the whole world, what she has done will be told in memory of her."
Here is John's:
Mary Anoints Jesus at Bethany
12 Six days before the Passover, Jesus therefore came to Bethany, where Lazarus was, whom Jesus had raised from the dead. 2 So they gave a dinner for him there. Martha served, and Lazarus was one of those reclining with him at table. 3 Mary therefore took a pound[a] of expensive ointment made from pure nard, and anointed the feet of Jesus and wiped his feet with her hair. The house was filled with the fragrance of the perfume. 4 But Judas Iscariot, one of his disciples (he who was about to betray him), said, 5 "Why was this ointment not sold for three hundred denarii[b] and given to the poor?" 6 He said this, not because he cared about the poor, but because he was a thief, and having charge of the moneybag he used to help himself to what was put into it. 7 Jesus said, "Leave her alone, so that she may keep it[c] for the day of my burial. 8 For the poor you always have with you, but you do not always have me."
About the mention and non-mentions of the woman's name, MacArthur has this:
Matthew doesn't tell us, and I don't know why; we have no reason to know why he didn't tell us except the Holy Spirit knew what John was going to say and it wasn't repeated here for whatever reason. Some say it wasn't mentioned by Matthew because he wrote so early in 50 that he was afraid there might be repercussions on Mary for what she had done. John, who wrote 40 years later, didn't care because the scene had changed and she wouldn't have been in such a difficult position. But that's speculation.
Mark's Gospel was written first, so Mary would have been alive and well, as she was when Matthew wrote his subsequently.
The alabaster 'flask' is translated as 'box' in older editions of the Bible. Some foreign languages, such as French, use 'box' (boîte) for a squat jar, e.g. of jam or olives.
The flask's ointment was very expensive. MacArthur tells us:
It's really a bottle made out of alabaster, very thin, and it would be a very fat or round bottle with a very narrow neck, and it would be corked or plugged at the top. And inside of it was very precious perfume. How precious? A year's wages, Mark tells us, 300 denarii, which would be a year's wages…very, very costly.
You say, "Why did they even have it?" Well, they must have been a somewhat wealthy family to even have something like that …
Because of the lack of hygiene, hosts put this on their guests before eating in a group so no one would offend others with their odours. Recall that when people entered a house the first thing they did was to remove their sandals and wash their feet. The next thing would have been the application of a perfumed oil or ointment, or nard, as Mark and John wrote.
It is possible that the nard in all four accounts was so highly concentrated, hence the expense, that a little went a long way. Perhaps the contents in the flask would have lasted for years. Therefore, to put all of it on Jesus's head looked wasteful and extreme (verse 8). Naturally, the disciples reacted the way we would today (verse 9): 'That could have been sold and the proceeds given to the poor!'
Jesus disapproved of their reaction, praising the woman (verse 10). We would do well to highlight verse 11:
For you always have the poor with you, but you will not always have me.
The woman was worshipping her Lord and Redeemer. We should be worshipping more rather than putting all our effort into serving the poor. While we can lessen the effects of poverty, we will never be able to eradicate it.
What does every catechism say about our purpose on earth? My childhood catechism says: 'God made me to know Him, to love Him and to serve Him in this world.' Before service we have the concept of worship in 'know Him' and 'love Him'. Service comes third. Matthew Henry says:
Sometimes special works of piety and devotion should take place of common works of charity. The poor must not rob Christ[;] we must do good to all, but especially to the household of faith.
Note in this story that Mary performed an act of worship in her anointing of Christ. Henry explains:
1. As an act of faith in our Lord Jesus, the Christ, the Messiah, the anointed. To signify that she believed in him as God's anointed, whom he had set king, she anointed him, and made him her king. They shall appoint themselves one head, Hosea 1:11. This is kissing the Son.
2. As an act of love and respect to him … Note, Where there is true love in the heart to Jesus Christ, nothing will be thought too good, no, nor good enough, to bestow upon him.
MacArthur explains this generous worship:
Most of us worship…let's see, what can I afford this week; I'll give that, that won't affect me. We know very little about this, this unrestrained adoration where you just crush the narrow neck of that alabaster bottle and pour its contents all over Jesus effusively, profusely. She was pouring out her love, her heart of compassion, her devotion. She was honoring the One that was going to die and rise again for her salvation, to bear her sin. She did it for you, for me; we all should have done it. We all, if we had been there, knowing what we now know, would have poured out everything on Him, too. She understood what the disciples didn't want to understand. She wasn't bound up in wanting to get right into the kingdom and have the glory. She apparently understood more of Jesus' teaching then they did. She symbolizes the effusive, profuse, magnanimous outpouring of love that God desires.
Jesus went on to say that Mary was preparing Him for burial (verse 12). Did she really know that He was going to die very soon?
I mean, why shouldn't she know He was going to die and rise, His enemies knew that. His enemies said, "Look out for this guy. He says He's going to die, and He says if He dies in three days He'll rise." If they knew it, why shouldn't she know it? She knew. She couldn't prevent His death, she wouldn't prevent His death. His death was for her and for all other sinners, so she poured out her love. And the word "half poured" is a very strong term—lavish, profuse.
It is ironic that the Twelve, who spent three years with Him, did not understand this. Yet, Mary did.
You would have thought that the Apostles would have been the ones worshipping Jesus to the extreme. They did not. They thought of the waste of fragrant ointment.
Mary was the one who worshipped Him more fully than can be imagined.
And even afterwards, they still did not grasp what she had done in that sense — or what was about to happen in a week's time.
Jesus concluded by saying that wherever the Gospel is preached, this story will be told in her memory (verse 13), meaning that hers is the example Christians are to follow. This is why the Epistles all emphasise worship of Jesus Christ over everything else.
If we truly and fully understood what our Lord Jesus did for us via His death and resurrection we, too, would be worshipping the way Mary did that evening.
That's something for many of us, myself not least, to seriously think about.
We can worship outside of church as well, in our private devotions. I can better understand why some great preachers got up at dawn to pray for four hours before beginning their day. It was not a tick-in-box activity of 'doing something' but something they wanted to do — every day. The Holy Spirit was working through them, revealing the Eternal Truth. Perhaps we shut out the Spirit a bit too much. We're too busy or too distracted by worldly things.
Until today, I never really grasped what Jesus said about Mary and His criticism of Martha earlier in His ministry. To my mind, ensuring Jesus had something to eat and drink was just as important as sitting in His presence. Now, thanks to this event, which happened days before the Crucifixion, I understand. MacArthur reminds us:
In chapter 10 of Luke, and verse 42 it is, Jesus said about Mary that Mary has chosen the better part. You remember that. Worship is better than service. Learning better than doing. Sitting at the feet of the Savior, better than business.
If only more Christians — especially clergy in their sermons — explained Mary in this manner, we would all understand. May we learn and follow her example.
Next time: Matthew 26:26-29
The season of Advent means the beginning of a new Church year, which, in 2016, starts on November 27.
Those churches following the three-year Lectionary will be using readings for Year A.
The Vanderbilt Divinity Library maintains a helpful page of Sunday Lectionary readings by season. It is useful for both personal and teaching purposes.
Stand Firm is a traditional Episcopalian/Anglican site with excellent articles not only on the Episcopal Church but also on American politics.
A S Haley is a regular contributor to Stand Firm and wrote a great column which I recommend to all my readers. Excerpts and a summary of 'The Professor Is Right Again' follow.
This is why so many American voters are happy (emphases mine):
Professor Helmuth Norpoth of Stony Brook University on Long Island correctly called this election for Donald Trump back in February, when everyone—and I mean everyone—was confident that Trump would lose by a big margin. Later in the season, he was joined by a different professor using a different model, but who went contrary to the popular trends and predicted the same result.
The biggest loser in this election was not Hillary Clinton. She lost, and lost decisively, to be sure—but the professors' models predicted she would lose, and they've been infallible in past elections for decades.
No, the biggest loser—actually, losers (to use a term beloved of our President-elect)—are (1) the Beltway elite; and (2) the mainstream media—who gave it everything they had, and still fell way short.
Haley posted his article on November 9 and prepared his readers for what we see now: the narratives that Trump will be harmful to America.
He then reminded us of what we can look forward to:
the mainstream media will lose ever more and more of their readers and listeners, to the point where they, too, will have to look around for other lines of work.
And last but not least, James Comey's stalwart agents in the field may finally be able to investigate some people worthy of their attention: start with Comey's former boss, Loretta Lynch, and her attempts to squelch the ongoing investigations into Hillary's violations of our secrecy laws; move on to Patrick Kennedy and the whole corrupt bunch at the State Department who lied about Benghazi and then have been enabling and hiding Hillary's outrageous and dangerous disregard for our security; then to the IRS and its illegal targeting of conservative non-profit groups; then to Eric Holder and his scheme of gun-running, while also letting others get away with voter intimidation; and … oh, yes—did I mention a certain former Secretary of State? And her husband? Who together enriched themselves by selling access and favoritism at this country's expense? And broke all the laws about charitable organizations in the process?
Who knows where all this is going to lead, indeed? Certainly not the entrenched elite, nor their lapdogs, the mainstream media.
That said, whilst Trump's victory is a blessing despite his imperfections:
And no one can assure us that a shakeup of this magnitude will be totally beneficial in all ways—some things that are truly good may perish along with so much else that is so bad, and deserves to come to an end. As I have maintained throughout this campaign, America is under God's judgment—which is why we were presented with the Hobson's choice we had. We are not out from under that judgment yet, because America has not yet turned back from its ways, and repented of its manifold sins and wickedness. Whether it will do so under its new government remains to be seen.
So fasten your seatbelts. It's going to be a riveting ride.
It will indeed be a riveting ride. I, for one, can hardly wait.
I predict with confidence based on what I have been reading outside Big Media that 2017 will be the year of evil exposed in the United States and beyond. Good people, especially devout Christians, will find these exposés unbelievable because they will be so utterly disturbing in content.
I will post on one of these soon in more detail. For now, if you have not already read FBI Anon parts 1, 2 and 3, please do so when you can because they will prepare you for what is coming next year.
Matthew 24:1-36 was one of my early Forbidden Bible Verses postings, dating from January 2010, before I began studying each of the Gospels methodically.
It is unfortunate that the three-year Lectionary compilers omitted this passage from the set of readings for public worship.
While verses 1 and 2 and 15 to 22 pertain to the destruction of the temple, the rest of the verses concern what will happen in the world until the end of time: wars, natural disasters, famines, plagues (pestilences), earthquakes and persecution.
Jesus also warns us against false prophets, including those who say they are He.
People ask why terrible things happen. Jesus says these are inevitable until the end of time (verses 27-36), which no one can predict:
35Heaven and earth shall pass away, but my words shall not pass away.
36But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.
The parallel entry is Mark 13:3-13 — also excluded from the three-year Lectionary! Unbelievable. These are essential readings for everyone.
Next time: Matthew 26:6-13
The three-year Lectionary that many Catholics and Protestants hear in public worship gives us a great variety of Holy Scripture.
Yet, it doesn't tell the whole story.
My series Forbidden Bible Verses — ones the Lectionary editors and their clergy omit — examines the passages we do not hear in church. These missing verses are also Essential Bible Verses, ones we should study with care and attention. Often, we find that they carry difficult messages and warnings.
Today's reading is from the English Standard Version with commentary by Matthew Henry and John MacArthur.
29 "Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and decorate the monuments of the righteous, 30 saying, 'If we had lived in the days of our fathers, we would not have taken part with them in shedding the blood of the prophets.' 31 Thus you witness against yourselves that you are sons of those who murdered the prophets. 32 Fill up, then, the measure of your fathers. 33 You serpents, you brood of vipers, how are you to escape being sentenced to hell?
This is the seventh and final woe — condemnation — that Jesus pronounced on the scribes and Pharisees.
Previous posts discuss the first and second woes as well as the third (continued here), fourth, fifth and sixth.
Today's reading recounts the worst judgement that Jesus placed on the scribes and Pharisees. Once again, He called them hypocrites (verse 29). This was because they presented themselves as being holy and pure but were filled with sin and hardness of heart inside.
They feigned reverence for the prophets whose graves they rebuilt and decorated, claiming that had they lived in the time of the prophets — when their fathers (ancestors) did — they surely would have followed those Old Testament martyrs.
Jesus rightly called them out on implicating themselves in mentioning their fathers, ancestors, who took part in killing those same prophets they refused to follow (verse 30). He condemned them because here He was, the Messiah whom the prophets foretold, and — once again, like their fathers — they planned to kill Him (verse 31). Let them therefore continue to fulfil that unspeakable sin, 'the measure of your fathers', so deeply offensive to God (verse 32).
Matthew Henry observes that it is easy to honour prophets — and, in our time, saints — because, like the scribes and Pharisees, we were not alive back then to heed their warnings against sin. Those warnings would have cut us to the quick and angered us in their truthfulness. As Henry puts it, translating a Latin saying (emphases mine):
Note, Carnal people can easily honour the memories of faithful ministers that are dead and gone, because they do not reprove them, nor disturb them, in their sins … They can pay respect to the writings of the dead prophets, which tell them what they should be but not the reproofs of the living prophets, which tell them what they are. Sit divus, modo non sit vivus–Let there be saints but let them not be living here.
How true.
It is easy for us to say that had we been alive when Christ was physically present, we surely would have followed Him. Henry explains why we deceive ourselves with such reasoning. We do not even heed faithful ministers of the Gospel in the present day:
Note, The deceitfulness of sinners' hearts appears very much in this, that, while they go down the stream of the sins of their own day, they fancy they should have swum against the stream of the sins of the former days that, if they had had other people's opportunities, they should have improved them more faithfully if they had been in other people's temptations, they should have resisted them more vigorously when yet they improve not the opportunities they have, nor resist the temptations they are in. We are sometimes thinking, if we had lived when Christ was upon earth, how constantly we would have followed him we would not have despised and rejected him, as they then did and yet Christ in his Spirit, in his word, in his ministers, is still no better treated.
As for the scribes and Pharisees, John MacArthur interprets Jesus's judgement plainly:
Jesus says, you are a witness to the fact that you indeed are a son of those who killed the prophets … Well, what were they right there, right then plotting to do? … Kill Him. I mean, they were so consumed with their own lying deceit that they didn't even see the reality of the fact that they were killing one greater than the prophets, the son of God. Verse 32, "Fill up then the measure of your fathers." What does He mean? Do it. Go ahead. You're scheming to kill the greatest prophet of all. That'll fill up the full measure of the murderous attitude of your people against God's messengers. Do it.
You ought to underline verse 32 …
Jesus concluded His discourse on the woes by calling these truly wretched men 'serpents' and 'brood of vipers' and asking them how they could escape 'being sentenced to hell' (verse 33). 'Blind' men, 'hypocrites' and now 'brood of vipers'; all the terms from the seven woes fit perfectly. We would expect no less from our Saviour.
MacArthur says Jesus pointed out that these men were dangerously false teachers. He cautions us against similar men and women who subvert and corrupt the Gospel message:
They kept people out of heaven. What does a true spiritual leader do? What? Brings them into heaven. They did all they could to send people to hell. To make them as evil as possible, double sons of hell. What does a true spiritual leader do? He is used by God to make men not hellish, but what? Righteous. They subverted the truth. What does a true spiritual leader do? Leads people into truth. They appeared pious, but only used people for their own gain. What does a true spiritual leader do? He serves people, meets their needs. They contaminate everybody they touch. What does a true spiritual leader do? He makes holy anyone he touches. And they proudly thought themselves to be better than everybody else. What does a true spiritual leader say? I am the least of all the chief of sinners. God help us to be true spiritual leaders and to avoid these false leaders. People beware[,] would you? Beware. Be thankful God's given you true leaders.
Therefore, let us pray for divine grace, spiritual fortitude and for discernment.
Understanding what the Bible says, particularly the New Testament, will help us to know false teachers when we see them.
Next time: Matthew 24:1-36, followed by Matthew 26:6-13


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November 17, 2011
SAMUEL COLLINS, JR., #B-35214, PETITIONER,v.DEWIN LEE RYKER, ET AL., RESPONDENTS.
MEMORANDUM AND ORDER GILBERT, District Judge:
This action is before the Court on the petition of Samuel Collins, Jr., who seeks a writ of mandamus against various officials and employees of the State of Illinois for alleged deprivations of his constitutional rights. Petitioner is an inmate in the Pontiac Correctional Center, and was at all times relevant to this action incarcerated in the Lawrence Correctional Center. He was convicted of two counts of aggravated criminal sexual assault, and is serving a twelve year sentence on each count.
This case is now before the Court for a preliminary review of the complaint pursuant to 28
U.S.C. § 1915A, which provides:
(a) Screening.-- The court shall review, before docketing, if feasible or, in any event, as soon as practicable after docketing, a complaint in a civil action in which a prisoner seeks redress from a governmental entity or officer or employee of a governmental entity.
(b) Grounds for Dismissal.-- On review, the court shall identify cognizable claims or dismiss the complaint, or any portion of the complaint, if the complaint--
(1) is frivolous, malicious, or fails to state a claim on which relief may be granted; or
(2) seeks monetary relief from a defendant who is immune from such relief. 28 U.S.C. § 1915A. An action or claim is frivolous if "it lacks an arguable basis either in law or in fact." Neitzke v. Williams, 490 U.S. 319, 325 (1989). An action fails to state a claim upon which relief can be granted if it does not plead "enough facts to state a claim to relief that is plausible on its face." Bell Atlantic Corp. v. Twombly, 550 U.S. 544, 570 (2007). Upon careful review of the petition and supporting exhibits, the Court finds it appropriate to exercise its authority under § 1915A and shall dismiss this action.
The Petition
Petitioner filed his petition for mandamus invoking 735 Illinois Compiled Statutes 5/14-101, and asserts that Respondents violated his constitutional rights to due process in their conduct of his disciplinary hearings. Specifically, Petitioner was charged with several conduct violations on March 11 and 12, 2009 (Doc. 1-2, p. 1-4). He was found guilty on each charge, and was punished by a total of six months demotion to C grade, six months in segregation, revocation of three months good conduct credit, a disciplinary transfer to another prison, and audio/visual restrictions. Petitioner complains that the disciplinary hearing committee refused to accept written testimony or his plea of temporary insanity, refused to hear his witnesses, and conducted the hearing in an unfair and biased manner. He requests this Court to compel the Respondents (Lawrence Correctional Center Warden Ryker, and Adjustment Committee members Goins and Nelsen) to expunge the "unlawful" actions of the disciplinary committee from his files, and to hold a new hearing where he can defend himself against the charges. He also seeks monetary compensation for the violation of his constitutional rights.
Prior to filing the instant petition, Petitioner had filed on March 2, 2010, a "leave to file petition of mandamus" in this Court, styled Collins v. Ryker, Case No. 10-cv-169-JPG. This Court dismissed that action with prejudice on September 24, 2010, for failure to state a claim upon which relief may be granted. In that previous action, Petitioner did not describe any specific incidents, charges, or punishments imposed on him, but merely alleged that the "Lawrence Adjustment Committee is unconstitutional because it fails to adhere to Petitioner['s] procedural due process rights" in dealing with his disciplinary charges (Doc. 1, p. 2, in Collins v. Ryker, Case No. 10-cv-169-JPG).
It is not possible to discern whether the present action is Petitioner's attempt to renew the claims that were dismissed with prejudice in Case No. 10-cv-169-JPG, because of the lack of specific allegations in that case. Even if the present petition involves entirely new claims, however, a federal mandamus action cannot provide the relief he seeks. Federal courts have no authority to grant mandamus relief against state officials, which is what Petitioner has requested here. See Robinson v. Illinois, 752 F. Supp. 248, 248-49 (N.D. Ill. 1990) (citing 28 U.S.C. § 1361, which restricts federal mandamus jurisdiction to actions against "an officer or employee of the United States or any agency thereof") ("Federal courts have no general power to compel action by state officers[.]"). Thus, this Court cannot order Respondents to expunge Petitioner's disciplinary records or to conduct a new hearing in the present action, nor can monetary compensation be ordered.
Had Petitioner filed his claim as a civil rights action under 28 U.S.C. § 1983, he would similarly have failed to state a claim upon which relief might be granted. Prison disciplinary hearings satisfy procedural due process requirements where an inmate is provided: (1) written notice of the charge against the prisoner twenty four (24) hours prior to the hearing; (2) the right to appear in person before an impartial body; (3) the right to call witnesses and to present physical/documentary evidence, but only when doing so will not unduly jeopardize the safety of the institution or correctional goals; and (4) a written statement of the reasons for the action taken against the prisoner. See Wolff v. McDonnell, 418 U.S. 539, 563-69 (1974); Cain v. Lane, 857
F.2d 1139, 1145 (7th Cir. 1988). In addition to complying with the requirements of Wolff, the decision of the disciplinary hearing board must be supported by "some evidence." Black v. Lane, 22 F.3d 1395, 1402 (7th Cir. 1994). To determine whether this standard has been met, courts must determine whether the decision of the hearing board has some factual basis. Webb v. Anderson, 224 F.3d 649 (7th Cir. 2000).
Based on the summaries of Petitioner's disciplinary hearings (Doc. 1-2), the findings of guilt were supported by evidence provided by the correctional officers who reported the infractions. However, Petitioner claims that his right to call witnesses was infringed, which might be a denial of the protections outlined in Wolff, if no institutional security concerns were at issue. Yet even if Petitioner was not afforded all the procedural protections in Wolff, he still would not have a viable civil rights claim.
Following the United States Supreme Court's ruling in Sandin v. Conner, 515 U.S. 472, 484 (1995), which significantly curtailed the scope of colorable due process claims over prison disciplinary actions, the Seventh Circuit has observed that "the right to litigate disciplinary confinements has become vanishingly small." Wagner v. Hanks, 128 F.3d 1173, 1175 (7th Cir. 1997). Indeed, "when the entire sanction is confinement in disciplinary segregation for a period that does not exceed the remaining term of the prisoner's incarceration, it is difficult to see how after Sandin it can be made the basis of a suit complaining about a deprivation of liberty." Id. at 1176.
This Court understands Sandin and Wagner as holding that even a prisoner's arbitrary confinement in disciplinary segregation does not implicate any liberty interest -- under either the Due Process Clause or state law -- so long as the confinement itself does not constitute an "atypical, significant deprivation." A particular confinement is "atypical [and] significant" only if the conditions under which the inmate is confined are substantially more restrictive than administrative segregation at the most secure prison in that state. Wagner, 128 F.3d at 1175. Moreover, the demotion to C grade and denial of other privileges do not present viable constitutional claims. See, e.g., Thomas v. Ramos, 130 F.3d 754, 762 n.8 (7th Cir. 1997) (and cases cited therein) (no protected liberty interest in demotion to C-grade status and loss of commissary privileges).
In the case currently before the Court, nothing in the complaint or exhibits suggests that the conditions that Petitioner had to endure because of being found guilty of the conduct violations were atypical or significant. Accordingly, Petitioner has failed to allege facts indicating that he was deprived of a liberty interest because of the disciplinary confinement, demotions in grade, and other restrictions, and thus fails to state a claim upon which relief may be granted.
Petitioner has also requested mandamus relief to compel the restoration of his lost good conduct credits that were revoked as a result of the disciplinary infractions. A loss of good conduct credit does implicate a liberty interest because such a loss potentially affects the length of Petitioner's sentence. However, the proper method for challenging the revocation of good time credit is not a federal mandamus action, but a petition for a writ of habeas corpus, which may be entertained only after Petitioner has exhausted his remedies through the Illinois state courts. See Edwards v. Balisok, 520 U.S. 641, 646 (1997); Heck v. Humphrey, 512 U.S. 477, 486-87 (1994); Miller v. Ind. Dep't of Corr., 75 F.3d 330, 331 (7th Cir. 1996); Waletzki v. Keohane, 13 F.3d 1079, 1080-81 (7th Cir. 1994); Hanson v. Heckel, 791 F.2d 93, 96-97 (7th Cir. 1986).*fn1
The Illinois courts have recognized a state mandamus action as an appropriate remedy to compel prison officials to award sentence credit to a prisoner. See Turner-El v. West, 811 N.E.2d 728, 733 (Ill. App. 2004) (citing Taylor v. Franzen, 417 N.E.2d 242, 247, aff'd on reh'g, 420 N.E.2d 1203 (Ill. App. 1981)). The State of Illinois must first be afforded an opportunity, in a mandamus action pursuant to 735 Illinois Compiled Statutes 5/14-101, et seq., to consider the merits of Petitioner's claim. Accordingly, this action shall be dismissed without prejudice to Petitioner bringing his claim in a properly filed habeas corpus action, but only after he has exhausted his state court remedies.
IT IS HEREBY ORDERED that the petition for writ of mandamus fails to state a claim upon which relief may be granted. Therefore, this action is DISMISSED without prejudice to Petitioner bringing his claim for restoration of good conduct credits in a properly filed habeas corpus action, after he has exhausted his state court remedies.
Petitioner is ADVISED that this dismissal shall count as one of his allotted "strikes" under the provisions of 28 U.S.C. § 1915(g). A dismissal without prejudice may count as a strike, so long as the dismissal is made because the action is frivolous, malicious, or fails to state a claim. See Paul v. Marberry, 658 F.3d 702, 704 (7th Cir. 2011); Evans v. Ill. Dep't of Corr. 150 F.3d 810, 811 (7th Cir. 1998); Smith v. Veterans Admin., 636 F.3d 1306, 1313 (10th Cir. 2011); O'Neal v. Price, 531 F.3d 1146, 1154-55 (9th Cir. 2008); Day v. Maynard, 200 F.3d 665, 667 (10th Cir. 1999); Rivera v. Allin, 144 F.3d 719, 731 (11th Cir. 1998) (abrogated on other grounds by Jones v. Bock, 549 U.S. 199 (2007)); Patton v. Jefferson Corr. Ctr., 136 F.3d 458, 463-64 (5th Cir. 1998).
Furthermore, because two of Petitioner's previously-filed lawsuits*fn2 have also been dismissed pursuant to 28 U.S.C. § 1915A, the dismissal of this case gives Petitioner his third "strike." Accordingly, if Petitioner seeks to file any future civil action, he will no longer be eligible to pay a filing fee in installments using the in forma pauperis provisions of § 1915(a) and (b), unless he can establish that he is "under imminent danger of serious physical injury." 28 U.S.C. § 1915(g). If Petitioner cannot make the necessary showing of imminent physical danger, he shall be required to pre-pay the full filing fee for any future lawsuit he may file while incarcerated, or face dismissal of the suit.
Finally, Petitioner has neither paid the filing fee for this action, nor filed a motion for leave to proceed in forma pauperis. Petitioner's obligation to pay the filing fee was incurred at the time the action was filed, thus the filing fee of $350 remains due and payable. See 28 U.S.C. § 1915(b)(1); Lucien v. Jockisch, 133 F.3d 464, 467 (7th Cir. 1998).
The Clerk shall CLOSE THIS CASE. IT IS SO ORDERED.
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|Publication number
|Publication type
|Application number
|Publication date
|Oct 5, 2010
|Filing date
|Feb 10, 2006
|Priority date
|Oct 27, 2000
|Fee status
|Also published as
|Publication number
|Catherine Brexel, Nathalie Vivensang
|Original Assignee
|Catherine Brexel, Nathalie Vivensang
|Export Citation
|BiBTeX, EndNote, RefMan
|Patent Citations (13), Non-Patent Citations (1), Referenced by (2), Classifications (12), Legal Events (3)
|External Links: USPTO, USPTO Assignment, Espacenet
This is a continuation of U.S. Ser. No. 10/422,469, filed Apr. 24, 2003, which is a continuation of International Application No. PCT/FR01/03326, with an international filing date of Oct. 26, 2001, which is based on French Patent Application No. 00/13856, filed Oct. 27, 2000.
This invention pertains to an interactive personal directory constituted in the form of digital pages transmitted by a server to a client station connected to the Internet or to a telecommunications network.
Known in the state of the art are various patents pertaining to processes for generating directory pages.
As an example, WO 00/55741 pertains to a system and management and link classification process (also called URL, or Uniform Resource Locator) which enables creation of public and personal repertoires of these links with the goal of improving Internet navigability. In various forms of implementation, that system stores Web links for multiple users in a database and provides processes for the extraction and posting of these Web links, processes for searching for Web links that are linked to existing links that a user stored in the system, as well as other associated characteristics. The users can organize and manage the link collections and search for related links in the link collections of other users. The characteristic criteria for database correspondence can use other information to search for relationships such as the user profile information comprising, e.g., age, sex and type of professional activity.
The article "A bookmarking service for organizing and sharing URLs" published in "Computer Networks and ISDN Systems", North Holland Publishing, Amsterdam, Vol. 29, No. 8-13 of Sep. 1, 1997, describes another solution for constituting a collection of links and personalizing this collection.
It would therefore be advantageous to enable each user connected to a page server via a network of the Internet or intranet type to personalize a directory in an interactive manner by associating personal descriptors with the proposed sites.
This invention relates to a process for generating personalized digital directory pages for display with a navigator program including a personalization step including recording in a temporary memory of a client station a digital file corresponding to an HTML page including hypertext links for access to other pages and descriptors associated with pictograms and proceeding to a display of the page on the client station, recording in a temporary memory of the client station at least one personalization file including a link identifier and at least one personalization descriptor selected by the user, transmitting the content of the temporary memory to the server, and recording in a server memory the personalization file data linked with the user identifier and the link identifier in question.
Better comprehension of the invention will be obtained from the description below of a nonlimitative example of implementation with reference to the attached drawings in which:
The invention provides greater comfort and freedom for the internaut by allowing management of successive navigations and to modify and enrich the content of the lists that are offered.
For this purpose, the invention pertains in its broadest sense to a process for generating personalized digital directory pages intended to be displayed with a navigator type program, comprises a personalization step:
recording in a temporary memory of a client station a digital file corresponding to an HTML page comprising hypertext links for access to other pages as well as descriptors associated with pictograms and proceeding to the display of the page on the client station,
recording in a temporary memory of the client station at least one personalization file comprising a link identifier and at least one personalization descriptor selected by the user,
transmitting the content of the temporary memory to the server, and
recording in the server memory the personalization file data linked with the user identifier and the link identifier in question.
According to a preferred mode of implementation, there is recorded in a server memory a first database of users comprising for each user a unique identifier and at least one associated user descriptor, a second database of sites comprising for each site a unique identifier and an address, a third table of site categories comprising for each category a unique identifier and a multiplicity of site identifiers, and a fourth database of descriptors comprising a unique identifier for each descriptor and a multiplicity of site identifiers and user identifiers, with a request stemming from a client station comprising a category identifier and the user identifier, and causing generation of a file comprising the site identifiers associated with the category identifier transmitted by the client station, and for each of the site identifiers the category identifier corresponding to the site identifier and the user identifier in question.
The selection of the descriptor by the user is advantageously performed by the designation of one of the pictograms displayed on the directory page, the recording of the identity of the displayed pictogram descriptor, by the designation of the site and the transmission by the client station to the server of a digital file comprising pairs formed by at least one category descriptor and a site identifier.
According to another aspect, the page display means comprise a filter enabling selection of the identifiers of the sites to be displayed as a function of the associated personal descriptor value.
According to yet another aspect, the process comprises a step of selecting sites to be deleted including selecting a deletion pictogram, selecting one or more site identifiers, and assigning a predefined value to the descriptor corresponding to each of the selected sites, then transmitting this information to the server for the recording in the descriptor database of the value in relation with the sites to be deleted.
These sites are in fact only deleted from the displayed list. They can be reactivated by a subsequent operation.
The process advantageously comprises a step for the addition of sites to a category including selecting a site identifier and assigning to it a value corresponding to an existing category, then transmitting said information to the server and recording in the category database the identifier of the selected site.
This operation can be performed by an action on a "copy" pictogram associated with a link to an application performing the operations in question and designating the destination (category). It also enables adding a site which is not in the database and adding it to a category by means of a form to be filled out.
According to another aspect, the process comprises recording on the server new categories of sites specific to a user or to a user community.
Turning now to
a table (1) of "users" in which are recorded for each user a unique identifier IDut as well as the user's personal data;
a table (2) of "categories" in which are recorded for each category or family of sites a unique identifier IDcat as well as a text or graphical designation of the category, a description and optionally a unique identifier IDcm corresponding to a class of categories that groups together multiple categories;
a table (3) containing the identifiers of categories and sites belonging to that category;
a table (4) of "sites" containing unique identifiers of sites IDsite and the IP address of the site as well as optionally a descriptor of the site;
a table (5) of "preferences" in which are recorded for each user and each site a preference indicator.
The preference indicator is modified by the user from a client station. The internaut selects a category of sites by sending a request constructed by the selection of a hypertext link displayed on the computer screen and the recording of an identifier associated with this hypertext link, and transmitting it to the server in the form of a digital file containing the selected category identifier as well as a user identifier. In return, the server sends a file containing the information associated with the category identifier and the list of sites associated with this category identifier as well as the preference indicators if such exist. This file is used by a navigator to produce a screen such as is represented in
The user has available a collection of pictograms that can be selected for annotating a site appearing on the list. The pictogram "to visit" enables preselecting sites that the internaut wants to visit subsequently.
The pictogram "remove" allows removal of a pictogram appearing in relation with a listed site by superposition with the existing pictogram. The pictogram "preloading" enables the command to preload the site. It is associated with a computer procedure commanding the appearance of a clickable icon for opening a window with the HTML page loaded in cache memory. The computer procedure moreover causes modification of the appearance of the pictogram as a function of the preloading status (in the process of loading in the cache memory, preloaded and immediately displayable, or already displayed during the session).
The "smileys" pictograms allow annotation regarding the interest level of a site.
The "comment" pictogram enables recording of a comment related to a site. This function also allows replacement of the summary proposed by the "site" table with a personal comment recorded in the "preferences" table.
The sites bearing comments are presented in relation with a clickable pictogram enabling display alternatively of the personal comment or the public summary. Recording the personal comment can optionally be supplemented by the recording of information for the display solely of the personal comment or of the personal comment accompanied by the public summary, or of a clickable icon enabling switching back and forth between the two types of comments.
The "vote" pictogram allows associating with the site an indicator common to multiple users, making it appear in the "best of" or the preferred sites of an internaut community.
The display also has additional functions such as:
a list of short cuts enabling direct access to preferred pages,
a history storing in memory and displaying the list of recently visited sites,
an add function for adding sites from other lists. This function can include adding a site created by the internaut.
Another function is the personalized management of favorite sites. This function includes recording in a table the identifiers of sites preselected by the user, and of creating in the welcome page a list of the preselected sites to enable rapid access to these sites by a hypertext link. Favorite sites are designated by the attribution of a pictogram which, in addition to adding a visible mark in the margins of the designated sites, also automatically integrates them in the list of favorite sites.
Another function includes recording in a category table a personal category in which the user can register selected or created sites constituting a directory corresponding to these personal interest centers.
Another function includes assigning to selected sites a "to visit" icon enabling filtering the display of the directory page so as to optionally display only the sites bearing this indicator in the corresponding table associated with the user.
The HTML page optionally comprises a library of unassigned pictograms enabling modification of the graphical form of the standard pictograms or the creation of additional functions. This library can be displayed in an additional window or in part of the principal window.
The invention is described above as a nonlimitative example.
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|Citing Patent
|Filing date
|Publication date
|Apr 2, 2009
|Jul 14, 2015
|Graham Holdings Company
|Information display system based on user profile data with assisted and explicit profile modification
|Apr 2, 2009
|Oct 8, 2009
|Icurrent, Inc.
|Information display system based on user profile data with assisted and explicit profile modification
|U.S. Classification
|715/207, 709/203, 715/208
|International Classification
|Cooperative Classification
|European Classification
|Dec 18, 2012
|Reissue application filed
Effective date: 20121005
|Apr 7, 2014
|Fee payment
Year of fee payment: 4
|Sep 1, 2015
|Reissue application filed
Effective date: 20150722


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