text:
The government should terminate special billion-dollar tax credits and subsidies for solar energy programs because they are too costly and have failed to build the solar energy industry as promised, according to a new watchdog report.
itizens Against Government Waste laid out its case in a new report released this week titled "The Sun Should Set on Solar Socialism."
"Publications and public remarks by renewable energy industry proponents are replete with allusions to the ITC (investment tax credit) as essential for these energy sources to vie effectively with fossil fuels, create jobs and provide a fantastic return on investment," the report stated. Basically, "the tax credits
are all things to all people."
But the reality, the report claims, is that solar energy only accounts for 1 percent of the country's electricity generation. On top of that, there isn't a lot of credible information to support that future solar technologies will suffer without subsidies.
Tax expenditures through subsides have cost $13.7 billion from 2004-1025.
Energy subsidies have been in place since the 1970s but they didn't take off until Congress passed the 2005 Energy Policy Act. The legislation significantly changed the country's energy policies by creating commercial and residential tax incentives and loan guarantees for several types of energy production.
The report concludes that not only have efforts to subsidize solar failed to lower costs, it has instead led to massive waste, fraud and mismanagement.
"Perhaps these results were inevitable when the government created a new, lucrative program and provided little accountability," the report said.
Click here to read more from Fox News.
Unfortunately, no matter how many reports of government waste are published, we can't trust Congress to enact any significant change. They simply don't have any incentive to spend less money. Article V of the Constitution offers a solution. By calling a Convention of States, the people--acting through their state legislatures--can go around Congress and pass the kind of spending limits we need to get our country back on track.


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RevoStock Intro Dynamic Party Fashion 431875
After Effects Project \ Commercials \ Intros \ Opening Sequences \ Credits \ High Energy \ Modern
After Effects Project - Intro Dynamic Party Fashion 431875 by art_project @ RevoStock
After Effects Project \ Commercials \ Intros \ Opening Sequences \ Credits \ High Energy \ Modern
Music: Not Included; SoundFX: Not Included; Stock Video: Not Included; Loopable: no; Downloads: 21; Length: 00:30; Model Release: no.
Includes: 2 versions (with and without Camera Shake and Lens Flares). Editable colors. Editable TEXT style("stroke style" as in the preview by default), just retype text or replace to your other text style. Complete helpful instructions. No plugins required (Trapcode Particular is Pre-Rendered. Original file also included, if you would like to make changes to this plugin) Photos and Music not included. Music can be downloaded here http://www.revostock.com/Stock-Music/70579/Sport-TV-Show-Open.htm
This product is an Adobe After Effects project file. It requires Adobe After Effects version CS3 or higher as well as any plug-ins listed fellow: Required After Effects Plugins: No Plug-Ins required.
Keywords: show, intro, tv, sport, action, movie, fast, trailer, promo, news, noise, commercial, entertainment, dynamic, dynamic intro, dynamic opener, display, slide show, presentation, opener, opening, music, fashion, modern, particular, party, new year eve, new year, christmas.

subset: commoncrawl


text:
Aoife Grayson's time is running out. She lives in Lovecroft, in what was once America, where a great engine turns underneath the streets to provide steam and aether to power the city. She studies to be an engineer, but she knows that she will never truly become one. Her mother is locked up in an asylum and her brother tried to kill her; the same madness, a dormant form of the necrovirus, lives in her blood. When she turns sixteen, she, too will go mad.
But a few weeks before her birthday, she gets a letter from her brother. Find the witch's alphabet. Save yourself. To save her brother - and her sanity - Aoife will have to flee the Proctors and escape her city. She will have to survive ghouls and all sorts of dark necrovirus monsters. She will have to open the gate between worlds - and she will have to save them both. Or go mad trying...
Entertainment: ★★★★★
Loved it to death. The steampunk elements were tasteful and cool, the faerie world(s) were awesome, the characters were interesting and unique... overall: awesome.
Plot: ★★★★★
I liked the plot, and I loved the twist/twisted ending. It was gripping, exciting, fast-paced... yeah, it was pretty cool.
Characters: ★★★★
I took off a star here because I didn't like Dean all that much. He seemed kind of shallow - not self-absorbed, just like there wasn't a lot of depth to him, nothing really interesting. That would have been fine if he was a side character or something, but I expect a little more from a love interest. Cal was cool, until his secret was revealed, and then he transitioned to amazing. Aoife herself was pretty neat, a strong kickass heroine with an interesting Weird (magic gift.) The side characters and villain(s) were also quite well done.
Writing: ★★★★
End Result: five stars. A really excellent book. Read it.


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catalog of cullet crusher,ZCRUSHER
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text:
|Contact us today: 800.884.1525
Crieff Hills is grateful for the many ways people give in supporting our ministry. If you wish to donate financially to Crieff Hills, below are listed various ways this can be done. Crieff Hills Community is a registered charitable organization. All donations are eligible for a tax deductible receipt.
Crieff Hills Community
7098 Concession 1
Puslinch, ON N0B 2J0
Thank you!


text:
London based T-Mobile dealer Chitter Chatter has made an unknown number of redundancies due to a change of focus at the company.Chitter Chatter holds T-Mobile specialist status, which means it exclusively stocks the operator's products, but it has decided to shift its focus to online and retail sales at the cost of several jobs.Job cuts have predominantly been made in the telesales division of the company, based in Croydon.Ben Willis, a director at Chitter Chatter, said: 'Over the last 12 months we have expanded the workforce by 30 to 40 people, and we are still hiring retail staff. However, we now have a smaller, more focused team in telesales.'The dealer has nine stores across its retail estate and one staffer who previously worked in telesales has been relocated to the Walthamstow branch. In line with the new retail approach, Chitter Chatter has recently opened a branch in Fulham and launched a new website called Bestsimdeals.co.uk.
BT fined £42m for 'serious breach' of Ofcom compensation rules
The Exertis smart home gets an extension
Exclusive: EE pauses franchise expansion
Onecom delivers free pure fibre connections in Coventry
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Huawei - 'Our 2017 focus is premium products'
Retail Special
S6 to re-ignite the market
Brightstar 20:20 and HTC join forces
Meeting the challenge of in-building coverage


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Cute Flat Summer Icon Set PSD
3 cute flat icons for summer design projects, including starfish, Swim Ring and Watermelon.
Free Cute Flat Summer Icon Set PSD for you to download and use in web design or graphic design, created by pixelcave. You can download and use it free for personal project. I hope you like it and don't forget to spread the world. If you mention it somewhere else, please always link to this page instead of download link.
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About File Types: The .AI extension is for the program Adobe Illustrator, which requires Adobe Illustrator to open. The .EPS (Encapsulated PostScript) extension is for the illustration software such as Adobe Illustrator, CorelDRAW, Photoshop, etc. The .PSD extension requires Adobe Photoshop to open.
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The Cenz is the standard unit of currency in Amestris and is available in both paper bills and varied metal coins. It can be inferred that the paper bills are worth more, similar to many real-life currencies. It is equal to about one Japanese Yen in the real world.
A long-distance call on a pay phone is shown to have costed 520 cenz, and a cup of coffee has costed 100 cenz. A set of high-quality automail was shown to be 10 million cenz.


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Akiva Shmidman has been a practicing physical therapist since 2003, first in New York and now for the past nine years in Baltimore. The 36-year-old Pikesville resident, who specializes in sports medicine, has seen his share of patients with lower back pain. The BeActive brace, a product Shmidman invented to help these patients, will soon be available at stores locally and across the country.
About 10 years ago, "I had a patient with terrible back pain that radiated down his leg. He said he had experienced severe pain for five years with basically no relief during that time," said Shmidman. "It was a challenge. While examining him one day, I encountered a tender point on his calf. When I pressed on it, all of a sudden his back felt better."
From then on, every time Shmidman exhausted traditional treatments, he would try applying pressure to the calf. In most cases, the technique relieved patients' pain.
"I thought, 'What if I could spread this treatment globally?'" he said.
Shmidman explained that low back pain is typically caused by tension to the sciatic nerve, the longest nerve in the body.
"When you compress the calf muscle, this releases tension in the sciatic nerve, relieving various types of low back pain, including herniated discs, piriformis syndrome and mechanical low back pain," he said. "It even helps women with sciatica caused by pregnancy."
Shmidman went to work designing a brace that would mimic the manual compression for patients outside of his office. The device was patented in 2012.
Shmidman tried marketing the BeActive brace independently but said he was only able to "get so far" on his own. When he heard about Pennsylvania-based Top Dog Direct, a national marketer of "as seen on TV" products and its "speed-pitching" event in Philadelphia last spring, he decided it was worth a try.
"There were three panelists meeting with inventors and I pitched the product to them," related Shmidman. "One of the panelists said, 'I have back pain right now.' So she tried the brace and said, 'Yeah, I feel better. It's amazing.' After that there was no question. I got the contract.
"About two weeks later, I was filming infomercials in a house and at a mall in New Jersey," he added.
Shmidman, who recommends the brace as a pain management tool to be combined with other types of treatment, said media tests of the infomercial received tremendous responses, so now the product will be moving into the retail market. Soon, he expects it to be sold at chains such as Target and Wal-Mart at a price of $19.95.
Shmidman and his wife Deborah are parents of six and attend Congregation Ohel Moshe. "It's been a good experience working with Top Dog," he said. "Originally, they scheduled the shoots for the commercials on Pesach and I couldn't do it. So they rescheduled."


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Bold kid elbow drops a cow – gets battered and leaves crying
FOR the most part, cows are great animals.
They're more than great – they're alchemists, wizards of the farmyard.
Somehow able to produce endless pints of delicious, drinkable milk from a diet consisting solely of grass and hay, cows don't get the respect they deserve in this country.
A perfect illustration of the above point, a video shows a young boy wander into a farm yard in the background of an interview, spotting two cows minding their own business eating some cud.
Inexplicably, the boy begins slapping one of the cows, before launching a series of elbows into the poor animal's ribs.
Squeezing between the bodies of the two giant mammals, the kid continues his mealtime assault on with which the big beasts show considerable patience.
Finally they cows appear to have had enough and begin dishing out a little retribution, throwing a head-butt at the kid and squashing him between their bodies.
A nearby woman comes to the aid of the stricken boy, who emerges from between the cattle in tears, casting a sad, regretful glance back at the animals as he walks away.
Almost 50,000 people have seen the clip since it was posted on YouTube last week.
"The cow was probably a lot more annoyed at this little kid getting in the way of their food than being hit," said one viewer.
Another added: "He probably asked for that."
Earlier this year, incredible dash cam footage captured the moment two cows were caught on camera mating at the roadside, before being struck by a passing vehicle.


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Receive industry and products news from the market categories that matter to you most.
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Product News: Sensors Monitors & Transducers
Hi-Res CameraChip Sensor serves Next-Gen video applications.
Press Release Summary:
Jan 11, 2013 - Intended for mobile applications, 1/3 in. OV4688 is 4-megapixel CameraChip™ sensor in native 16:9 HD format built on 2 micron OmniBSI-2™ pixel that optimizes low-light sensitivity and dynamic range. Product is equipped with 4-lane MIPI serial output interface and can capture full-resolution 4-megapixel HD video at 90 fps with zero shutter lag, 1080p HD at 120 fps with electronic image stabilization, and 720p HD at 180 fps. Sensor fits in 8.5 x 8.5 mm module with z-height under 6 mm.
Original Press Release
OmniVision Launches High Performance 4-Megapixel CameraChip(TM) Sensor for Next-Generation Video Applications
Press release date: Jan 09, 2013
SANTA CLARA, Calif. -- OmniVision Technologies, Inc. (NASDAQ: OVTI), a leading developer of advanced digital imaging solutions, today announced from the Consumer Electronics Show (CES) in Las Vegas the launch of the OV4688, a 4-megapixel CameraChip(TM) sensor in a native 16:9 high definition (HD) format, designed to deliver ultra high quality, fast frame rate HD video and photography for mobile applications. Built on a new 2-micron OmniBSI-2(TM) pixel, the OV4688 offers dramatically increased low-light sensitivity along with high dynamic range, and can capture full-resolution video and photography at 90 frames per second (FPS) with zero shutter lag.
"Today's video-centric imaging applications demand higher resolutions and faster frame rates with better image quality and sensitivity, even under the most challenging lighting conditions," said Vinoo Margasahayam, director of product marketing at OmniVision. "The OV4688's new 2-micron OmniBSI-2 pixel delivers 40 percent higher sensitivity when compared to the 1.75-micron OmniBSI-2 pixel. This improvement combined with the ability to run full-resolution 4-megapixel video at 90 FPS makes the OV4688 a highly attractive camera solution for video-centric applications."
The 1/3-inch low-power OV4688 captures full-resolution 4-megapixel HD video at 90 FPS, 1080p HD at 120 FPS with electronic image stabilization (EIS), and 720p HD at 180 FPS. The sensor's fast frame rate enables additional key features, including full-resolution continuous frame capture or burst photography where multiple frames are captured in rapid succession, and recording high-quality slow-motion videos, providing end-users with an extremely dynamic video-capture experience using common mobile devices.
The OV4688 features a high-speed 4-lane MIPI serial output interface to facilitate the required high data transfer rate and fits into an 8.5 x 8.5 mm module with a z-height of less than 6 mm. It is currently being sampled and is expected to enter mass production in the second quarter of 2013.
About OmniVision
OmniVision Technologies (NASDAQ: OVTI) is a leading developer of advanced digital imaging solutions. Its award-winning CMOS imaging technology enables superior image quality in many of today's consumer and commercial applications, including mobile phones, notebooks, tablets and webcams, digital still and video cameras, security and surveillance, entertainment devices, automotive and medical imaging systems. Find out more at www.ovt.com.
OmniVision® and the OmniVision logo are registered trademarks of OmniVision Technologies, Inc. OmniBSI-2(TM) and CameraChip(TM) are trademarks of OmniVision Technologies, Inc. All other trademarks are the property of their respective owners.
CONTACT: Media Contact: Martijn Pierik, Impress Labs, +1-602-366-5599, firstname.lastname@example.com ; Company Contact: Scott Foster, OmniVision Technologies, +1-408-567-3077, email@example.com ; Investor Relations: Mary McGowan, Blackburn Communications, +1-408-653-3263, firstname.lastname@example.com
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About EST, Inc.
Working with numerous clients that include state agencies, city and county governments, private organizations and Native American tribes, EST, Inc. has amassed valuable experience on a variety of projects. From designing roads and bridges to providing surveys, environmental site assessments and construction materials test results, we have broken down the process of providing a variety of engineering services into specialized divisions and are proud to offer our clients the most comprehensive engineering services conveniently available at one firm.
Our firm is an Oklahoma-based, full-service engineering firm, with well-established offices located throughout the region. In all projects our team utilizes local employees who have specific knowledge of the area and can save our clients both time and cost when completing a project.
© 2017 EST, Inc. All Rights Reserved


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Coming Soon - Dzined Cloud: The CRM powered by simplicity.
Affordable monthly packages to suit startups. Bespoke integrations & customisations available.
Established for over 10 years, we have been working with companies of varying sizes on a wide range of services, acting as external support to existing marketing departments or to support new business startups across the UK.
We like working on projects of all kinds and all sizes. We don't mind if it's just to fix a broken artwork file, retouch photo or add an effect, create a magazine, design some packaging, you name it we'd love to get involved.
Over the years we've built up a huge amount of knowledge across a wide range of sectors and we've worked in them too, so have experience in business to consumer (b2c), business to business (b2b), retail, charity, council, it, exhibitions and more.
We design logos, magazines, brochures, leaflets, stationery, web graphics, social media pages and can provide the artwork for both digital and print use.Read on
We specialise in Wordpress websites and can create virtually any type of site for you using Wordpress. From standard brochure sites through to commerce or bespoke systems.Read on
We provide a print management service where we can take care of your printing requirements and print your work in-house or through our carefully selected print partners.Read on
See an example of a recently completed design and print project completed by Dzined for established charity Pilgrimage People.read the case study


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Reason, Faith, and the Things of Eternity
President Samuelson, Sister Maxwell and your family, students and other friends and guests, it is wonderful to be with you tonight. I have cheered since first hearing that there would be a Neal A. Maxwell Institute. I've known the people in this institute a long time, and to see those people and that name come together warms my heart. I'm very grateful for your work. I know how very much Elder Maxwell admired it. It is a great blessing not only to BYU, but throughout the Church.
My purpose tonight is to explore the relationship between the life of the mind and the life of the spirit, with some connection to Elder Maxwell's life as a mentoring model. He showed us not only how to balance the natural tensions between faith and reason, he showed us how to move beyond those tensions to a higher level of resolution. When he first invited me to work on his biography in 1999, I believed that the main theme of his life story would be his contribution to the Church as a role model for educated Latter-day Saints, showing how religious faith and intellectual rigor are mutually reinforcing. In both his public and private ministry, he had been a great mentor on such issues for thousands of us as students, teachers, and other Church members.
However, my research on his life revealed a different core message than the one I had expected to find. Personal Christian discipleship is really the central message of Elder Maxwell's life and teachings. His background and contributions as an educator and scholar still matter a great deal; in fact, they matter even more when we also know that his life story is a kind of guidebook on seeking to be a true follower of Christ.
In my own life (and I'm only a sample among many others) his mentoring about faith versus intellect issues prepared me to benefit even more from his later, higher-level mentoring on very personal questions about being and becoming. To talk about these ascending levels of his influence on me, I must go back to my BYU student days in 1963.
The first semester after my mission to Germany, I enrolled in a small Honors religion class called "Your Religious Problems." The teacher was West Belnap, BYU's Dean of Religion. The format for each class hour consisted primarily of a presentation and discussion led by a student in the class. We would identify a "religious problem," do research on the issues, then lead a class discussion on the topic. Each student then submitted written comments, both to our teacher and to that day's presenter.
The first time I ever noticed Marie Kartchner from Bountiful was in that class, when she presented her religious problem: "How can I bring the influence of the Holy Ghost more into my life?" Almost every class day, a small group of us, including Marie, would keep talking, out into the hallway and across the campus. Coming to know Marie in that way actually solved my biggest religious problem when that friendship blossomed into our marriage. In the last forty-five years, those same lively gospel conversations have continued on, with Marie's approach always making me want to live better.
The problem I presented to our class was something like this: "How much should we develop our minds and think for ourselves, and how much should we rely on Church authority and spiritual guidance?" These were honest questions for me. I was experiencing what Catholic sociologist Thomas O'Dea had described in 1957 as "Mormonism's most significant problem." He thought the Church's "great emphasis on [higher] education" created an inevitable conflict for young Latter-day Saints because he believed the Church's literalistic and authoritarian approach to religion would collide with the skepticism and personal independence fostered by university studies. Toward the end of his book, The Mormons, O'Dea had written, "The encounter of Mormonism and modern secular learning is . . . still taking place. . . . Upon [the outcome of this source of strain and conflict] will depend . . . the future of Mormonism."[1]
I could see from BYU's very existence that the Church was deeply committed to higher education, and I had returned from my mission in Europe with a high awareness of my own ignorance, which fueled my hunger to learn. I was close to some faithful LDS university teachers whose examples helped motivate that desire. One of them liked to quote J. Golden Kimball: "We can't expect the Holy Ghost to do our thinking for us." Another of my teachers had a great love for literature and the arts, and he emphasized that students needed both discipline and personal creativity to develop their God-given gifts.
One influential teacher from that era recently passed away here in Provo—Reid Nibley, Hugh Nibley's younger brother. Reid, who was a consummate artist at the piano, was the Utah Symphony's official pianist and taught for years on the BYU music faculty. He was my piano teacher in my mid-teens. I lived in St. George and went to Salt Lake City to take lessons in the summertime. He also wrote the words and music to the song "I Know My Father Lives."[2] He deeply affected my life, opening my eyes not only about the meaning of real musical skill, but to a much larger world of thought and perspective than the one I had known in my small hometown. Yet Reid also loved the Lord with depth and meekness. Sometimes he used to tell me that a heightened sensitivity to music would increase my sensitivity to spiritual things. I can still see him sitting cross-legged on a chair near the piano bench, quoting from D&C 59 with his animated, optimistic voice that the Lord had given us nature and the arts "for the benefit and the use of man, both to please the eye and to gladden the heart; . . . to strengthen the body and to enliven the soul" (vv. 18–19). When I was about sixteen, someone asked me to list "my heroes." I listed only two—Vic Wertz, who played right field for the Detroit Tigers baseball team, and Reid Nibley.
Later I had a mission president whom I also loved; but he saw the world very differently from the way these teachers did. He introduced me to precious doctrines about knowing the Lord and relying on the Spirit. I came to prize those doctrines when I saw their fruits in our missionary work. He loved to quote Proverbs: "Trust in the Lord with all thine heart; and lean not unto thine own understanding" (3:5). He would cite the Gospel of John, emphasizing Christ's total reliance on the Father: "I speak not of myself: but the Father that dwelleth in me, he doeth the works" (John 14:10). He often said, "Christ was the most unoriginal man who ever lived. He did only what the Father told him to do." He also once warned me to stay away from people who took literature and the arts too seriously. One time he said, "Don't think too much."
Then, just after my mission and before I went to BYU, I was with a seminary teacher I greatly admired. When he asked what I planned to study, I said I wanted to learn everything I could about subjects like history, literature, and philosophy. He replied with great concern that I should avoid those subjects because they can easily lead people into what he called "intellectual apostasy."
So the "religious problem" I presented to our class reflected the confusion I felt in trying to reconcile the conflicting viewpoints among these teachers. West Belnap's comment to me on my presentation was, "Well, some of our people have it in their heads, and others have it in their hearts. I think the best way is to have it in both places." I understood that as a plea for simple balance.
Brother Belnap's counsel helped me decide to reject what I would call, for ease of conversation, a "level one" either-or approach to my questions. Level one required a permanent, categorical choice between extreme religious conservatism or extreme religious liberalism. But neither extreme choice made sense to me. I remember some of the first definitions I heard for the term Mormon liberal. One was "A Mormon liberal is someone who drinks Coke, reads Dialogue magazine, and begins the Articles of Faith with 'Would you believe . . . ?'" I remember a more serious definition from President Harold B. Lee, who said a Mormon liberal is a person who doesn't have a testimony. To me that meant reason alone, with no foundation of real faith.
During that same era, I also saw the other extreme at level one—overzealous and unchecked religiosity. I had a stake missionary companion who was sure the Holy Ghost would give him the answer for every detail of his life and thought. He was always writing in a little book he carried the things he believed the Spirit was telling him. He would dust off his feet after we left the door of someone who didn't want to hear our message. Only a few years later, he felt God had called him to leave the Church and found an apostate group. His overzealousness eventually ended in tragedy.
I was also called as a counselor to two different student ward bishops, who leaned toward the opposite extremes of level one. One of these bishops was an ardent political conservative, dogmatic, authoritarian, and extremely distrustful of all academic disciplines. The other was very politically liberal, freethinking, and highly academic. (I love the broad spectrum this Church has in it.) He said he was close enough to some senior Church leaders that he was aware of their personal flaws, and that concern, which ate away at him, eventually compromised his willingness to follow their counsel. Some years later he also left the Church.
These experiences reinforced my inclination to seek what I'll just call level two: a balanced approach between the liberal and conservative tendencies I had seen. I felt that I didn't need to make a permanent choice between my heart and my head. I soon found an opportunity to explore this concept further in a BYU class I was teaching. My summary to my students went something like this: The tension between faith and reason is a challenge with a very long history. During the time of Christ, He taught His gospel almost exclusively to people of a Hebrew background. Not many years after Christ's death, Gentiles with a Greek heritage began entering the Church. Other factors increased that Greek influence until Christianity became the official religion of the Roman Empire in the fourth century. That huge historical shift created an official but complex merger between the Hebrew and Greco-Roman cultures, combining two very different religious traditions.
As one historian put it, through this merger, the "entire Hebraic Tradition was superimposed upon classical [Greek and Roman] culture."[3] And because Greek thought had by then so heavily influenced the Roman Empire, another historian could say, "Here were two races [the Greeks and the Hebrews], living not very far apart, yet for the most part in complete ignorance of each other. . . . It was the fusion of what was most characteristic in these two cultures—the religious earnestness of the Hebrews with the reason and humanity of the Greeks—which was to form the basis of later European culture."[4]
A few years ago I read a fine article by BYU's Dan Peterson that shed light on the implications of this historical watershed. He wrote that when Christianity's center of gravity shifted from Jerusalem into the Greek-speaking Hellenistic world, this gradually cut the New Testament's ties to its roots in the Hebraic world of the Old Testament. The resulting Greek influence preserved Christ's words in the New Testament only in the Greek language. "Mormons," wrote Brother Peterson, "recognize in this [Greek absorption of Christianity] at least one aspect of what they term 'the Great Apostasy.'"[5]
At the same time, I told my students that the gospel contains strands that connect to both the Hebrew and the Greek elements in our heritage. That helped me see why I had found the conflicts I did in my student days. Without attempting a complete comparison, here's an example of how Western culture reflects both the Greek and Hebrew traditions. Take a coin from your pocket and you'll notice two familiar phrases: "Liberty" and "In God We Trust." The personal liberty of the individual was a key element in the hierarchy of Greek values. In the Greek heritage, man is the measure of all things. For Socrates, nothing was more important than for each of us to "know thyself," and the ultimate goal was to ennoble man through reason.
But the coin's other phrase, "In God We Trust," would have perplexed an ancient Greek—even though it spoke directly to the Hebrew soul, who did try to trust in the Lord with all his heart and leaned not to his own understanding. The goal of the Hebrew pattern was to glorify God, not man; and one reached this goal through faith and obedience, not by relying on human reasoning. In this example from the differing Greek and Hebrew worlds we find the seeds of countless arguments about the place of reason and the place of faith in our religious life.
The restored gospel accepts elements from both traditions. For example, we place high value on both personal liberty and reason. No other religion or philosophy takes a higher view of man's nature and potential. Consider these phrases: "This is my work and my glory—to bring to pass the immortality and eternal life of man" (Moses 1:39). "I am a child of God."[6] "Man was also in the beginning with God" (D&C 93:29).
Regarding reason, the Lord told Oliver Cowdery to "study it out in your mind" (D&C 9:8) before seeking a spiritual confirmation. Alma told Korihor that "all things [in nature] denote there is a God" (Alma 30:44). In preaching to the Lamanites, Lehi and Nephi helped convince them "because of the greatness of the evidences which they had received" (Helaman 5:50). And Elder John A. Widtsoe entitled his classic book Rational Theology.
On the other hand, the gospel teaches that all blessings are predicated on obedience to God. Further, faith in God is not only the first principle of the gospel, it is an essential check against unrestrained liberty and reason. When the free individual chooses to disobey God, he not only rejects divine authority, he damages his future liberty. As the Lord said, "Here is the agency of man, and here is the condemnation of man; because that which was from the beginning is plainly manifest unto them, and they receive not the light" (D&C 93:31).
Imagine with me two circles that partially overlap each other. One circle represents the Greek tradition, with reason and individualism as samples. The other circle represents the Hebrew tradition, with faith and authoritarianism as samples.
On the left end of the spectrum, outside the area of overlap, we see the Greek tradition alone. At the right end of the spectrum, also outside the overlap, is the Hebrew tradition alone.
We will be in trouble if our individualistic Greek strain cuts loose from the anchoring authoritarianism of our Hebrew strain. That's what happened with the bishop I mentioned, who could not reason his way through the flaws he perceived among some Church leaders. His unchecked commitment to reason alone eventually took him out of the Church. We might consider those on this end of the spectrum as "cultural Mormons," who accept only that part of the gospel that meets their standard of rationality.
At the other extreme, my former stake missionary companion exemplified the Hebrew strain gone wild. Unchecked by reason and common sense, he veered off the edge and became what we might call a "cultist Mormon." In other words, we can go off the deep end at either the right or the left end of the spectrum.
The area of overlap, where the individualistic and authoritarian principles coexist, is where we live most productively. Here authoritarianism acts as a check against unbridled individualism, and individualism acts as a check against unbridled authoritarianism. Both principles are true, both are anchored in our doctrine, and both play a role in our decisions and attitudes—though the outcome in particular cases may vary, depending on the circumstances. Similar interaction occurs between faith and reason, which are both within the area of overlap.
President Spencer W. Kimball, speaking at BYU during Elder Maxwell's time as Commissioner of Education, also spoke about our "double heritage" of secular knowledge and revealed truth. He said we must become "bilingual" in speaking the language of scholarship and the language of the Spirit.[7]
Within the overlap area of our dual heritage, true principles drawn from the two traditions can sometimes compete and conflict. For example, the idea of "liberty" on our coins is in a natural tension with the idea of "in God we trust." If we really trust in God, we must at times place limits on our own liberty. Christ's teachings are full of similar paradoxes—that is, true principles that seem to contradict each other but which are reconciled by higher doctrines. Consider, for example, the principles of justice and mercy. At times they may seem to be in opposition, but both are essential in the higher doctrine of the Atonement.
Gospel teachings contain other paradoxes. For example, the Savior taught us to "Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven" (Matthew 5:16; see 3 Nephi 12:16). Yet elsewhere He taught, "Do not your alms before men, to be seen of them" (3 Nephi 13:1; Matthew 6:1). Another example: In some circumstances Christ called Himself the "Prince of Peace" and promised to give peace to His disciples. Yet elsewhere He said, "I came not to send peace, but a sword" (Matthew 10:34).
In presenting these ideas to my class, I concluded that Brother Belnap was right—it is best to nourish our religious commitments in both our hearts and our heads, even if doing so means we must sometimes work through apparent paradoxes. The process of reconciling competing true values requires effort, but it can yield very good fruit.
Then I told my students that the best way to resolve such tensions is not through abstract discussion, but through the personal examples of people whose lives represent balanced, productive resolutions. I offered them as a role model Elder Neal A. Maxwell, whose heart and head worked so well together. For example, he once said that "[at BYU] we cannot let the world condemn our value system by calling attention to our professional mediocrity."[8] He also told BYU students and faculty to be unafraid of dealing with the world outside the Church, because they are needed there. They must be like Joseph of Egypt, he said. In today's famine of the spirit, they should lean into the fray and draw on divine power in their professional work so they are part of society's solutions—not just another hungry mouth to feed. He also told LDS faculty they should take both scholarship and discipleship seriously because consecrated scholarship converges both the life of the mind and the life of the spirit.
Elder Maxwell had first developed these attitudes during his own days as a university student, when he instinctively looked for ways to integrate secular and religious knowledge. Even as a young political science major, he didn't think the field of political theory was complete without including the gospel's teachings about government and about man's nature. As his experience grew, so did his confidence that the findings of the academic disciplines would never seriously challenge gospel teachings. For him, every dimension of the gospel was relevant to modern social problems, and, whenever possible, he thought LDS scholars should take their research premises from gospel teachings.
Elder Maxwell drew on these attitudes when he actively encouraged LDS scholars to do the kind of work now found in the Maxwell Institute. To him, the internal evidence for the Book of Mormon's legitimacy was so strong that it was simply unscientific to think the book was concocted in the nineteenth century.
He often reminded LDS scholars that he wasn't interested in trying to prove in some scientific way that the Book of Mormon is true. Rather, he saw faithful scholarship as a source of defense, not offense. In his words, "Science will not be able to prove or disprove holy writ." However, our best LDS scholars will bring forth enough plausible evidence supporting the Book of Mormon "to prevent scoffers from having a field day, but not enough to remove the requirement of faith."[9] That kind of scholarship has the modest but crucial purpose of nourishing a climate in which voluntary belief is free to take root and grow. Only when belief is not compelled, by external evidence or otherwise, can it produce the growth that is the promised fruit of faith.
I return now to my own autobiographical journey because as I grew older I kept having experiences that pushed me beyond that second level of balance toward yet a third level of understanding. I can illustrate my development by remembering an interview with a prospective BYU faculty member. He described his religious convictions as "an intelligent faith." As a level two response, his attitude seemed balanced and constructive. But as I reflected more, something felt amiss—not about him personally, but about modifying the word faith with a word like intelligent.
I remembered how President Marion G. Romney had answered the missionary who asked, "Why don't we baptize more intelligent people?" President Romney quoted D&C 93: "The glory of God is intelligence, or in other words, light and truth. Light and truth forsake that evil one" (vv. 36–37). Then he said to the missionary, "A converted person forsakes evil and embraces light and truth. So what kind of person is he?" After a pause, the surprised missionary said, "An intelligent one?"
At about this same time, I was watching a close friend my age decline physically from multiple sclerosis. I had seen him gradually lose his ability to walk, to stand, and then to sit. During the stage when he was fully bedridden, his wife passed away from cancer. His family wheeled him into her funeral on a mobile bed.
Not long after his wife's funeral, we had a visit in his home. The more he talked, the more amazed I was at the spirit of peace and light that surrounded him. He said he couldn't stop thinking about how fortunate his life had been—so blessed by the woman he'd married, by the children the Lord had given them, by their rich life together in their wholesome little town. He chuckled as he said how glad he was now that he and his wife took so many "happily ever after" trips in their early years, even though they couldn't afford it. And he kept talking about his admiration for the pioneers, the ones who left Nauvoo and helped settle the town where he lived. He felt so thankful to them. He'd been thinking about why they needed the temple endowment before leaving Nauvoo for the wilderness. Every word and feeling that came from him was genuine. There was no trace of self-pity. The light in his face and the spirit in the room gave me the sacred impression that I was seeing the process of sanctification.
That night I felt drawn to read in D&C 101:2–5: "I, the Lord, have suffered affliction to come upon them. . . . Yet I will own them, and they shall be mine in that day when I come to make up my jewels. Therefore, they must needs be chastened and tried, even as Abraham, who was commanded to offer up his only son. For all those who will not endure chastening, but deny me, cannot be sanctified" (emphasis added). Then from D&C 97:8: "All among them who know their hearts are honest, and are broken, and their spirits contrite, and are willing to observe their covenants by . . . every sacrifice which I, the Lord, shall command—they are accepted of me."
Soon after this experience, I had similar feelings as I watched our son Tom and his wife Tracy experience the birth of a child born with severe cerebral palsy. Because this baby had threatened to come several months early, Tracy had been on total bed rest for nine weeks. Despite bed sores and increasing medical threats, she became very single-minded about hanging onto that baby until it could survive outside the womb. One night Tracy sensed something about how her determination, her sacrifice, emulated the Savior's example—giving up her body's strength to strengthen another body. She said that thought led her to realize that her experience was actually a privilege, not a burden.
After the birth, the baby was confined to the hospital for ten more weeks before coming home to a life in which she would never walk, nor talk, nor feed herself. She is now almost twelve, and what a light there is in her. (Her name is Chaya. In Hebrew, it means "life.") Soon after her birth, Tom gave her a blessing, in which he realized that this was a defining moment in his own life. He sensed that all he and Tracy had done and learned up to that point didn't matter. All that mattered was their awareness that God knew their circumstances and that this child's condition was not accidental, nor arbitrary; indeed there was great purpose in it. They felt that they were both being asked to offer the sacrifice of a broken heart and contrite spirit, which was somehow making the Lord's own sacrifice more accessible to them.
Something about these two experiences set me to thinking about that little summary on the Greeks and Hebrews I had shown my students—and about that prospective teacher's comments about an "intelligent faith." The experiences with my friend and my granddaughter defied rational explanation, and yet I had witnessed the sanctifying effects of these afflictions. I sensed that a balanced quest for knowledge, as valuable as that is, cannot be our ultimate end. Simply knowing something will not sanctify us; won't make us capable of enduring God's presence. And the circumstances that sanctify us often won't be rational ones. By its very nature, faith ultimately takes us beyond the boundaries of reason. Thus someone who conditions his faith on its being rationally intelligent may shrink back from a sanctifying experience—and thereby not discover what the experience could teach.
At the same time, even if yielding to such transforming experiences is necessarily a leap of faith, we can't go there until we've walked as far as the light of our search for knowledge allows. And a lifetime of trying to make sense of mortality, especially on days when it doesn't seem to make sense, gives us the experience we must eventually have to appreciate the meaning of our sanctification after it has been completed.
At level two, we prize the value of individualism and reason, and we also prize the value of God's authority and our faith in Him. We would not return to a simplistic level one choice that completely excludes either reason or faith. But level three invites us to realize that a "balanced" approach simply won't be enough when we encounter the most demanding experiences of our spiritual growth. When we find ourselves stretched to our extremities, we need a new level from which to draw more deeply on our Hebrew roots than our Greek roots. No wonder Elder Maxwell often said we should have "our citizenship in Jerusalem and [have a passport] to Athens."[10] In fact, part of the sacrifice the Lord may require is that we accept what He may inflict upon us without understanding to our rational satisfaction why we should be lost in some dark night of the soul. Eventually the light of Christ's atoning power can pierce our darkness and bless us with understanding, but we may receive no such witness until after the trial of our faith.
Elder Maxwell knew that for all his love of fine scholarship, the life of a disciple-scholar was more about consecration than it was about scholarship. To be sure, he believed that "academic scholarship [can be] a form of worship, . . . another dimension of consecration." But he also said, "genius without meekness is not enough to qualify for discipleship."[11] On one occasion, he made this memorable statement: "Though I have spoken of the disciple-scholar, in the end all the hyphenated words come off. We are finally [just] disciples—men and women of Christ."[12]
He once told me that he felt sorry for LDS scholars who overdo the "intelligent" part of practicing their "intelligent faith." They tend to measure the gospel and the Church by what they have learned in their academic disciplines rather than the other way around. For that reason, he said, they can ironically become "anti-intellectual about the gospel—not seeing its depth, its applications, its beauty, and its fruits, which go far beyond merely being 'active' in the Church."
As part of his own discipleship, Elder Maxwell very consciously cultivated the qualities of meekness and submissiveness—precisely because he knew all about pride's subtle seductions. Even the Greeks had no use for hubris. Elder Maxwell had seen very accomplished people become too impressed with themselves—the learned who "think they are wise" and therefore "hearken not to the counsel of God" for they suppose "they know of themselves." Those who are, as Jacob said, "puffed up because of their learning, and their wisdom" suffer the great loss that the "happiness which is prepared for the saints" "shall be hid from them" (2 Nephi 9:28, 42–43).
Most of you would remember that Elder Maxwell appreciated the work of C. S. Lewis. One interesting little aside is that as a young man Neal liked Lewis's writing so much that he paid Lewis the ultimate compliment: he sent him a copy of the Book of Mormon, along with a letter expressing Neal's own testimony. On the point we're now discussing, Neal liked these lines from Lewis: "I reject at once [the] idea that . . . scholars and poets [are] intrinsically more pleasing to God than scavengers and bootblacks. . . . The work of a Beethoven, and the work of a charwoman, become spiritual on precisely the same condition, that of being [humbly] offered to God. . . . This does not . . . mean that it is for anyone a mere toss-up whether he should sweep rooms or compose symphonies. A mole must dig to the glory of God and a cock must crow." But if one's circumstances give him a "learned life," let him lead "that life to the glory of God." In living a learned life, Lewis noted that personal humility is essential; otherwise, we "may come to love knowledge—our knowing—more than the thing known: to delight not in the exercise of our talents but in the fact that they are ours, or even in the reputation they bring us. Every success in the scholar's life increases this danger. If it becomes irresistible, he must give up his scholarly work."
Still, continued Lewis in this same passage, which aptly fits the work of the Maxwell Institute, "the learned life [is] . . . especially important today. If all the world were Christian, it might not matter if all the world were uneducated. . . . To be ignorant and simple now—not to be able to meet the enemies on their own ground—would be to throw down our weapons, and to betray our uneducated brethren who have, under God, no defense but us against the intellectual attacks of the heathen. Good philosophy must exist, if for no other reason, [than] because bad philosophy needs to be answered."[13]
I said earlier that my study of Elder Maxwell's life showed me that even though he was an ideal role model for educated Latter-day Saints, his life message was only partly about learning and scholarship. His life's most central message was about discipleship—becoming a true follower of Christ. For me, that discovery makes it more appropriate, not less, that the Maxwell Institute should carry his name.
In learning about his early life, I found that young Neal Maxwell was incredibly attentive to developing the skills of self-discipline and self-improvement. One sees the same determined effort in his approach to playing basketball, raising prize pigs in a 4-H project, learning to write in high school, serving in combat during World War II, studying government as a college student and a U.S. Senate staffer, or finding a better way to do missionary work in Canada and leadership in the Church. One friend who first saw Neal's fierce tenacity during his years as an administrator at the University of Utah said he "has tried very, very hard over the years to make himself a better person. For most people, New Year's resolutions don't last. But his do." Another lifelong friend said, "No one I know requires such extreme effort of himself."
I mention this general commitment to self-mastery to put Elder Maxwell's quest for discipleship into context. He always had a believing heart and a desire to serve the Lord. But during his adult years, his understanding of the word disciple developed significantly—and deliberately. He first used the written word disciple in the 1960s as a synonym for "Church member." Then during his years as Commissioner of Education in the early 1970s, he became concerned about the growing influence of modern secularism. He began using disciples to describe those Church members who resist secular siren calls. Then, within a few years, he became close to several Church members who were coping with adversity in ways that enhanced their spiritual growth. He soon felt that these people were the real disciples.
His call to the Twelve in 1981 turned his full attention to becoming a more faithful disciple of Christ himself. Reflecting his great determination to live better, his writing and his talks now focused more on the disciple's personal relationship with Christ, and how the Lord will help true disciples learn such Christlike attributes as patience, hope, and lowliness of heart. He also saw discipleship more as a process than a single choice, and he realized that adversity is sometimes a tool the Lord uses to teach his followers the very attributes they need for their development. That is why he wrote, in terms that would one day take on such personal meaning for him, that "the very act of choosing to be a disciple . . . can bring to us a certain special suffering. . . . [Such] suffering and chastening . . . is the . . . dimension that comes with deep discipleship," when the Lord takes us "to the very edge of our faith; [and] we teeter at the edge of our trust . . . [in] a form of learning as it is administered at the hands of a loving Father."[14]
No wonder, then, that when he found in 1997 that he had an aggressive form of leukemia, he said, "I should have seen it coming." What did he mean? Neal Maxwell, the ardent student of discipleship, had signed up years earlier for divine tutoring, and his Tutor was now ready to teach him a course in personal and clinical graduate studies. In his remaining seven years, he thus embraced the heart-wrenching process of sanctification as his final tutorial. Most people who experience a terminal illness can't help being consumed with their own suffering; but not Neal Maxwell. He saw himself in a time for testing and refining. And because he was not imprisoned by his own misery, he was free to reflect on what his new understanding could teach him and how it helped him teach others.
As a result, those who had known him for years now saw a new mellowness, greater empathy, increased spiritual sensitivity, and keener compassion for other people's needs. Neal viewed this experience as a gift, not as an achievement. He knew the Lord was giving him a new, sanctified heart filled with divine attributes, and he said, "The natural man['s] . . . heart . . . is pretty self-centered and hard." But "adversity can squeeze out of us the [remaining] hypocrisy that's there. [So for me] it's been a great spiritual adventure, one I would not want to have missed. . . . And even though this has [had high costs], it's been a great blessing. I know people may think I'm just being patriotic to say that, but it's true."[15]
It is hard to describe how watching Elder Maxwell's experience, like watching the experience of my friend with MS, has changed my perspective about what I've called my "religious problem." Those who taste sanctification must often pay such a terribly high price that they can't possibly understand the need for their suffering. Rather than looking for a rational explanation, Elder Maxwell would just quote Nephi: "I know that [God] loveth his children; nevertheless, I do not know the meaning of all things" (1 Nephi 11:17).
At about this point in my writing a draft of this talk, a visitor came to our home—a BYU student whose parents Marie and I had met in another city a few months ago. We met them at a hospital, where his father was in the last stages of a terminal illness. Despite his tears and his questions, this father was exceptionally full of peace and purpose. He told us he knew his days were numbered, but he was reading the scriptures with a true hunger to understand and internalize the doctrine of sanctification. His countenance, his manner, and his thoughts were very similar to what I had seen before, with my friend and with Elder Maxwell. We offered words intended to give support and love, but he is the one who gave us spiritual perspective.
His son had just dropped by to tell us his father had passed away a few weeks ago. Then he said he had learned about sanctification from his father during his final weeks and that experience had permanently changed his view of life, including his daily priorities. Applying his father's perspective to his own life as a BYU student, he didn't want to wait until he had cancer; rather, he wanted to live in a different and better way now, closer to what he called "the things of eternity."
This student's visit somehow illustrated level three for me, even though I still don't have quite the words to define that level. I will leave you with the invitation to find your own words, but in just a moment I will try at least to show you a picture of what I think level three looks like. It is something about how the consecrated sacrifice of a broken heart and a contrite spirit blesses us with inner sight in our lives and in our religious problems. This perspective takes us to a higher spiritual realm than mere balance can ever lift us—even though standing on that balanced foundation helps us reach upward. This level does not ask us to give up anything of value in our reason or our scholarship, though it does recognize reason's limits. Indeed, from this vantage point, we need even more rigorous scholarship and deeper inquiry, especially about protecting and nurturing the things of eternity.
One thing level three tells us is that being a disciple-scholar is not so much about what one does or how one thinks, but about who and what one is—and is becoming. In the course of Elder Maxwell's adult life, he gradually shifted his emphasis from large scale "macro" concerns about secularization and social problems to the more focused, personal "micro" concerns of how to live our lives. Not that the macro problems don't matter; he just knew that the micro problems are the ones we can do the most about. And in the long run, he knew that the gospel's way of changing the individual is the only lasting way to change society.
Remembering this about Elder Maxwell reminds me of one writer's comments from an essay on C. S. Lewis: "The kind of people we are is more important than what we can do to improve the world; indeed, being the kind of people we should and can be is the best and sometimes the only way to improve the world."[16]
So Elder Maxwell was right, both in what he said and in how he lived. At the end of the day, there are no hyphenated words. And if we are not true disciples, it won't matter much what kind of scholars we've been.
Brothers and sisters, today is Good Friday. This Sunday, March 23, is Easter. Easter is always on the first Sunday after the first full moon after the spring equinox. The official Easter calendar also requires that it be celebrated on a Sunday between the dates of March 22 and April 25. Applying the official rules, I am told that this year, 2008, is the earliest Easter any of us will ever see again. The last time Easter came this early was in 1913, but the next time it will come this early will be in the year 2228.
The painting above is the visual version of level three, a picture worth more than a thousand words. It is Swiss painter Eugene Burnand's depiction of John and Peter, true disciples, running to the tomb on the very first Easter morning. In John's words, "They ran both together" (John 20:4). until they reached the sepulchre. The look on their faces, their eagerness and their energy, make me want to join them as they run to meet Him. Perhaps this painting could be called "Early Easter."
Earlier today, Marie looked at this picture and said their faces capture the ultimate tension between faith and reason. (Those gospel conversations do continue on!) Since no one had ever risen from the dead before, it was completely irrational for John and Peter to expect that Christ would live again. No wonder they couldn't understand Him when He had said He must soon leave them, yet in "a little while, and ye shall see me [and] your sorrow shall be turned into joy" (John 16:18–20). But their faces also show their faith and hope rising to overcome their rational fears. And when John and Peter did eventually meet the risen Lord, their being faithful enough to see Him was the ultimate resolution of the tension between faith and reason. He is the ultimate resolution to everything.
As we go home tonight and see the first full moon after the spring equinox coming up over Y mountain, may we feel the excitement of quickening our step and arriving early as we run to meet Him. Whether as a scholar, a carpenter, a composer, a parent, or simply as a college freshman, may we work with all our hearts, and all of our minds, and to the glory of God. And may we hasten our desire to live closer to "the things of eternity" even now, so that the Lord can prepare us now for whatever further sanctifying tests await us. In the name of Jesus Christ, amen.
[1] O'Dea, Thomas. The Mormons (Chicago: University of Chicago Press, 1957), 222, 225, 240. Quoted in Bruce C. Hafen, A Disciple's Life: The Biography of Neal A. Maxwell (Salt Lake City: Deseret Book, 2002), 333.
[2] "I Know My Father Lives," Children's Songbook (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1989), 5.
[3] Rod W. Horton and Vincent F. Hopper, Backgrounds of European Literature (New York: Appleton-Century-Crofts, 1954), 248.
[4] H. D. F. Kitto, The Greeks (Hammondsworth, Eng.: Penguin, 1957), 8.
[5] Daniel C. Peterson, "'What Has Athens to Do with Jerusalem?' Apostasy and Restoration in the Big Picture," FARMS Review of Books 12/2 (2000): xii.
[6]" I Am a Child of God," Children's Songbook, 2.
[7] Spencer W. Kimball, "The Second Century of Brigham Young University," in Classic Speeches: 22 Selections from Brigham Young University Devotional and Fireside Speeches (Provo, UT: Brigham Young University, 1994), 1:136–37.
[8] Quoted in Hafen, A Disciple's Life, 380.
[9] Neal A. Maxwell, Plain and Precious Things (Salt Lake City: Deseret Book, 1983), 4.
[10] Quoted in Hafen, A Disciple's Life, 379.
[11] Quoted in Hafen, A Disciple's Life, 380.
[12] Quoted in Hafen, A Disciple's Life, 380.
[13] C. S. Lewis, "Learning in War-Time," in The Weight of Glory and Other Addresses (Grand Rapids, MI: Eerdmans, 1949), 48–50.
[14] Quoted in Hafen, A Disciple's Life, 12.
[15] Quoted in Hafen, A Disciple's Life, 558–59.
[16] Richard Neuhaus, "C. S. Lewis in the Public Square," in First Things: A Journal of Religion, Culture, and Public Life (December 1998): 30.


text:
The left-arm pacer, RP Singh, who was one of those bowlers for India in the mid-2000s who was expected to be the next big thing. He was consistent in clocking the speed of 140 and above that helped him to generate a disheartening bounce for the batsmen.
While having a chat with a media person, Singh shared his off-season routine. He said: "I went home, went to the gym a bit, roamed around with friends, party-share maanayi - yehi key. Thodi but bowling ki. (Partied with friends and bowled a bit). But I focussed more on training. That is the only way to maintain fitness. I should run more, but I'm not a big fan of running. But I go the gym regularly."
RP played his last international match against India in the forgettable England tour of 2011. Even he could only managed to be in the playing XI of an IPL team only four times in the last three seasons. However, on Monday (January 2), playing in the semifinals against Jharkhand, he had been in the prolific form by scoring a quickfire 40 to take his team to a respectable 390, he has also taken some key wickets to reduce Jharkhand to 214 for 5 at Stumps on Day 2.
Speaking about the crucial breakthrough, he said, "Maybe that's his playing style. In four or five-day cricket, very few people play the way he does, but that's his way. At the end, we set him up. I bowled a cutter at the right spot and got the wicket. Sometimes the cutter gets extra bounce also and the batsman gets caught midway."
He further added, "My bowling is simple, I'm doing what I've always done - keep it short of good length and on a good length. I bowl off a short run up more now. I focus on keeping the palm behind the ball to maintain its backspin. If the backspin is maintained it will swing more and bounce more also."
Talking about the pitch, Singh said, "The pitch has become a bit slower. Maybe we could have bowled in better areas. But of course, if you compare it to previous days, as pace bowlers, we'll always feel it has slowed down."
The 31-year old pacer concluded, "I just hit the balls that were in my area. If they were not I concentrated on leaving or defending them. What is overpitched or wide, I will hit? Otherwise, I won't. I hit out more initially because they were bowling at the stumps more. Afterwards they started bowling outside off, so I also left more balls alone."


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Every farmer needs a helping hand when it comes to farm supplies. For example, livestock farmers need reputable suppliers to provide the various agricultural inputs required in livestock farming. One problem affecting livestock farming is animal feeds shortage.
The cause of this problem is due to environmental changes and global warming. Today it is not easy to determine the rain pattern which has affected the animal feeds availability. It means that many farmers have suffered as a result and in extreme cases, the farmers are forced to sell the animals at a throwaway price, and sometimes the livestock animals die. One way to resolve this is to preserve animal feeds, and this is where you need reputable suppliers. Find out more below.
In preserving animal feeds, there are many preservation methods, but not all of them are effective. For example, there are those farmers that make hay which is an excellent idea. But hay making requires a lot of storage space which many farmers cannot afford to have. For this reason, many farmers are now using the modern animal feeds preservation methods.
One effective method is the use of net wrapping products. This process involves harvesting feeds, bailing the feeds and the wrapping the bales with a unique plastic wrapping material which ensures the feeds preserved are safe for a period. To be sure that you have the best products, you need to look for the best suppliers.
When finding a reputable supplier for your plastic wrapping products, you need to be very keen to get only the best supplier. You can check and verify the reputation of the supplier before you order any wrapping supplies. You can seek recommendations to know what current and past clients are saying about them. Only place your order if you believe they can be trusted.
When buying farm products like the net wrap, baling twine, silage wrap and other products, you need a supplier that can deliver the products to your farm directly. It will save you time. You need to confirm that the vendor you have selected can deliver the products to your doorstep. If they cannot deliver their products door to door, look for another supplier.
If you are looking to buy quality silage wrapping products, look no further and contact silagewrap.com.au for net wrapping, baling twine, silage wrap and another wrapping products. They deal with quality and affordable products. What's more is that they delivery to your doorstep which saves you both time and money. Contact them today and let them give you the solution to your animal feeds shortage.


text: Human Rights Observatory Merkel: Message of Berlin Wall Is We Can Change Things for Better Germans are celebrating the 25th anniversary of the fall of the Berlin Wall. German Chancellor Angela Merkel led several events Sunday, including the placing of a rose in one of the few remaining sections of the Wall to commemorate the 138 people killed in Berlin alone as they tried to flee the Soviet-allied state. In a speech at the main memorial site for the Wall, Merkel said that "the fall of the Wall has shown us that dreams can come true." She called the Wall a...Read complete article© Voice of America - Sunday, November 9, 2014


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Find Arden-Arcade commercial real estate for sale and for lease on 42Floors, the commercial real estate search engine. Listings cover all types of properties including Retail, Office Space, Industrial, Medical and much more. Find a Arden-Arcade commercial real estate broker in Arden-Arcade's Top Broker Directory. Learn about Arden-Arcade commercial real estate trends in 42Floors Research. Learn tips, tricks, and jargon about leasing or buying commercial real estate in 42Floors EDU.
Compared to the rest of the Greater Sacramento commercial real estate market, the Arden-Arcade submarket has lower rates, so you should have no trouble finding a great deal in this undervalued region.
In the last 90 days, 609 commercial real estate listings have been posted online, so you'll want to check back regularly for new listings. There aren't many listings below 2,000 square feet posted, so finding a space for a small business might be tough.
The standard size for office space in this area is around 1,710 sqft. Most properties in this region are approximately 1 stories. Most buildings in this market were built approximately 1977 and are Class B.
Real time and historical data on commercial real estate listings in Arden-Arcade.
Get email notifications when new listings are posted that match your requirements.


text:
Murderers and rapists released into community 'without proper risk assessments'
MURDERERS and rapists are being released from prison without proper risk assessments being completed, a damning report has warned.
One unidentified prison changed its paperwork for releasing life-sentence prisoners on temporary licence so the section dealing with risk of harm to others was removed to "simplify the process", prison and probation inspectors said.
Risk assessments were not being completed adequately, basic elements were missing and there was "confusion" over who was responsible for completing them, the inspection of life-sentence prisoners found.
Despite this, Her Majesty's Inspectorate of Probation and HM Inspectorate of Prisons said only 2.2 per cent of those sentenced to a mandatory life sentence and 4.8 per cent of those serving other life sentences re-offend.
Chief Inspector of Probation Liz Calderbank said prison governors were "not being supplied with sufficient, accurate information" and in a small number of cases nor was the Parole Board, which determines whether prisoners can be safely released into the community.
She said: "Assessments in many instances weren't being thorough enough and weren't being completed adequately. Often, quite basic elements were missing that you would have expected to be included."
She added: "We were shocked at the fact that there was a lack of clarity and confusion about who was responsible for completing risk assessments when in custody."
Life sentences can be handed to offenders for a range of offences including murder, manslaughter and rape.
Although life-sentenced prisoners have committed the most serious crimes, most will be released at some point - the average time served on a mandatory life sentence in 2011 was 16 years.
Release on temporary licence, which can range from a few hours for visiting a wedding to spending time overnight in a location the prisoners intend to live in, was not underpinned by a robust risk assessment, the inspectors found.
The quality of assessments and plans to manage the risk of harm the prisoner posed left "considerable room for improvement", they added.
We need a process for people to be reintegrated into the community
Assessments were "out of date", based on "poorly completed paperwork" and in one case a prisoner was arrested for begging at a train station when on temporary release.
There was also an "over-reliance" on prisoner's own accounts of their offending when prison staff were completing assessments.
Inspectors found many assessments were "little more than a summary of the prisoner's account".
Ms Calderbank added: "We underestimate the difficulties working day by day with people over long periods of time and maintaining that level of detachment and objectivity."
A large backlog of prisoners approved for open-prison conditions had built up within the closed prison estate, the report said.
Attempts to clear the backlog led to a lack of notice when and to where prisoners were moving, which meant offenders were not prepared for the move, the inspection added.
Chief Inspector of Prisons Nick Hardwick said there was a sense of "drift" in the system.
"There are people who, on the whole, they're going to be compliant and they've learned how to be good prisoners," he said.
"What you're not testing is whether they're going to be a good prisoner, you're testing whether they're going to be a good citizen and those are two different things."
Mr Hardwick added: "The public would expect assurance that those processes are properly managed, the risk assessments are done properly, and proper attention is given to that. That's a reasonable expectation."
Justice Minister Jeremy Wright said: "Though this is about a small group of offenders, it is essential we get it right to protect the public.
"This government is introducing significant reforms to offender management, including setting up a new National Probation Service staffed by experts in the field and dedicated to risk assessing and supervising our most serious offenders.
"We are also reviewing the way we carry out releases on temporary licence to learn lessons and see what changes are necessary.
"We need a process for people to be reintegrated into the community at the end of their sentence, but it needs to be right and it needs to be something the public has confidence in."


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Daniel Deronda is a novel by George Eliot, first published in 1876. It was the last novel she completed and the only one set in the contemporary Victorian society of her day. Its mixture of social satire and moral searching, along with a sympathetic rendering of Jewish proto-Zionist and Kabbalistic ideas, has made it a controversial final statement of one of the greatest of Victorian novelists.
The novel has been adapted for film three times, once as a silent feature and twice for television. It has also been adapted for the stage, most notably in the 1960s by the 69 Theatre Company in Manchester with Vanessa Redgrave cast as the heroine Gwendolen Harleth.


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It's officially 2017, and I am standing—or writing, rather—on the precipice of a new school semester. I had a wonderful break. A restful break. Christmas break is sort of like "comp time" for teachers—a chance to catch up at home and recharge in exchange for all the extra hours and days we work above and beyond our contracted time. I caught up on sleep, saw family, spent extra time with my children. I did a few projects around the house, played piano for a local church whose usual accompanist was on vacation. And yes, I still managed not to spend any money in OKC. I almost avoided politics altogether.
I say almost because I met with my state senator, Rob Standridge, over the break. Several months ago, I called him out on social media for his failure to respond to five separate emails I sent over the course of 2 separate legislative sessions. A few days later, a response to one of those emails landed in my inbox…from his assistant. After a weeks-long game of e-mail tag, we finally managed to nail down a time when the Senator could meet with me.
Senator Standridge comes off as a nice enough guy. I mean, he did sit at Panera for nearly an hour-and-a-half the day before Christmas Eve discussing education and other political issues with me.
But I walked away from that meeting having confirmed what I suspected: he really doesn't understand the plight of teachers, and he will not admit the correlation between poverty and academic success. These two shortcomings in combination make me leery that he would ever side with public education.
As for Oklahoma teacher salaries, which are 50th in the nation, Standridge admitted that teachers need a pay raise. He also said he would not author any legislation for teacher pay raises, and that he is skeptical it will even be possible when we're staring down the barrel of a probably BILLION DOLLAR SHORTFALL.
Three days after our meeting, Standridge touted his support for vouchers and ESAs, a measure that could cost financially-crippled public schools MILLIONS of dollars.
When I brought up the lack of accountability for such measures, including the lack of academic and fiscal oversight for private and for-profit charters to which public schools must submit, he agreed it's a problem.
Like I said. He seems like a decent guy. I just happen to disagree with virtually his entire stance concerning education.
I'm curious how many teachers left Oklahoma public education at the semester's end. A friend of mine confided that her sons lost BOTH their 5th grade teachers at the semester. And that was in an upper-middle-class, suburban district. I know we lost at least one at our feeder middle-school in my district. I spent some time over the break updating my resume, and contacting my references to prepare for possible applications out of state.
But for now, I'm still here. And I plan to keep fighting. I intend to keep attempting to educate our legislators, and to call them out when their actions serve an elite few and ignore the vulnerable masses. We've been told to brace for several fights: against vouchers, to keep teachers insured, for funding, and to limit the damage of unfair and short-sighted school evaluation systems that don't paint a complete picture.
Some of you voted down a teacher pay raise in November, and promised us you would nag your legislators to address this and other problems themselves in session. It's time for you to make good on that promise. We may fail. We probably will. Or at most, delay the inevitable. But 700,000 children, and 40,000 educators in Oklahoma deserve a champion.
Will you be one?


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Artist: Johannes Vermeer (Dutch, Delft 1632–1675 Delft)
Date: ca. 1662–63
Medium: Oil on canvas
Dimensions: 20 1/4 x 18 in. (51.4 x 45.7 cm)
Classification: Paintings
Credit Line: Bequest of Collis P. Huntington, 1900
Accession Number: 25.110.24
A young woman wearing an ermine-trimmed jacket and a large pearl earring looks eagerly out the window while tuning a lute. The viola da gamba on the floor and songbooks on the table anticipate company. The figure is set within counterpoised rectangles, but Vermeer's subtle light and shadows draw a veil over the calculated design. The picture is abraded, especially in the foreground, where the paint has also darkened with age.


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I have two computers, my linux box (host) and my Win98 box (client). I wish to enable IP MASQ, I had this working last night and the client was able to access the Internet, however today it just does not work. I notice in my services that iptables has stoped, and I cannot start it.
linux: (Mandrake 9.2) both adaptors eth0 and eth1 are reported to be working. I can ping the client (192.168.0.162) with 0% loss. Client can ping host (192.168.0.1) with 0% loss.
client has a ipconfig of:
ip: 192.168.0.162
subnet: 255.255.255.0
gateway: 192.168.0.1 <-- my linux box eth0 configed for static
eth0 is conected to the client, and eth1 is conected to the internet (dhcp)
ifconfig in linux:
eth0 Link encap:Ethernet HWaddr 00:40:F4:43:3E:BD
inet addr:192.168.0.1 Bcast:192.168.0.255 Mask:255.255.255.0
UP BROADCAST RUNNING MULTICAST MTU:1500 Metric:1
RX packets:59 errors:0 dropped:0 overruns:0 frame:0
TX packets:76 errors:0 dropped:0 overruns:0 carrier:0
collisions:0 txqueuelen:100
RX bytes:5827 (5.6 Kb) TX bytes:11292 (11.0 Kb)
Interrupt:10 Base address:0x5000
eth1 Link encap:Ethernet HWaddr 00:80:C6:FE:15:A9
inet addr:24.101.x.x Bcast:24.101.x.x Mask:255.255.252.0
UP BROADCAST RUNNING MULTICAST MTU:1500 Metric:1
RX packets:2828 errors:0 dropped:0 overruns:0 frame:0
TX packets:2865 errors:0 dropped:0 overruns:0 carrier:0
collisions:2 txqueuelen:100
RX bytes:2050907 (1.9 Mb) TX bytes:420707 (410.8 Kb)
Interrupt:11 Base address:0xc000
lo Link encap:Local Loopback
inet addr:127.0.0.1 Mask:255.0.0.0
UP LOOPBACK RUNNING MTU:16436 Metric:1
RX packets:178 errors:0 dropped:0 overruns:0 frame:0
TX packets:178 errors:0 dropped:0 overruns:0 carrier:0
collisions:0 txqueuelen:0
RX bytes:13668 (13.3 Kb) TX bytes:13668 (13.3 Kb)
I have a /etc/rc.d/rc.ipmasq with the following:
$IPTABLES -F -t nat
$IPTABLES -A POSTROUTING -t nat -o eth1 -j MASQUERADE
echo 1 > /proc/sys/net/ipv4/ip_forward
My bigest concern is that after discovereing the client nolonger has internet, I began looking on forms and typed the following commands:
/sbin/iptables -P INPUT DROP
/sbin/iptables -P FORWARD DROP
/sbin/iptables -A INPUT -m state --state ESTABLISHED,RELATED -j ACCEPT
/sbin/iptables -A INPUT -i eth0 -j ACCEPT
/sbin/iptables -A FORWARD -i eth0 -j ACCEPT
I have no clue what they do other then modify the iptables, Is it possible this caused the iptables service to not work anymore? iptables is checked to start on boot, but when I look at my services it is stoped and I can't start it.
Can someone please help me configure IP Masquerading to work again so mom can get internet again and so that I don't have to die?
I'm a newbie.


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pain clinic discharged me even though i still have pain in my legs constantly
you go thereafter being refered by doctor about 3 months waiting then they send you for scan 4 months wait then they have you back look at scan decide what to do then you go away another 6 months then have injection then go home injection sometimes works then you get pain again after a few months then you repeat the whole process again. i have been in pain for the last 5years. they not going to operate so discharge me i guess thats just get on with it now.


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It's organised by Rob Turner of Ben Hayward Cycles, and is intended to be a gentle, fun, ride around the back streets of Cambridge, lasting about an hour. There's more information here.
The starting point was outside The Mill in Mill Lane at 6pm, and I turned up to find about ten others waiting to start. The ride is intended to celebrate "ordinary" urban cycling, and we were all wearing ordinary clothes and almost all of us were on ordinary city bikes. One rider, Tom, was with his young son who was sitting in a child seat behind him.
First stop on the ride was the Ben Hayward Cycles shop in Trumpington Street. Rob explained that he had just taken delivery of a number of fancy power-assisted Moulton cycles, and he was keen to get us to try them out. So several of us left our bikes in the shop and set off on shiny brand new Moultons instead, which was great fun. More about the bikes here.
We continued into the city centre, rode around the market and stopped for a quick photo in front of the Christmas Tree.
#CamRideHome riders in Market Hill, Cambridge (Photo: Rob Turner)
For the next hour we were led on an ingeneous route around the back streets of Cambridge, first riding east to the station cycle bridge and then back west to Jesus Green and Castle Hill. It was a dry and very mild evening and the pace was relaxed and the atmosphere chatty and sociable.
After an hour we returned back to Mill Lane and stopped for a drink in The Mill, where a plate of mince pies was waiting for us.
Overall this was a relaxing and enjoyable way to end the working week, and I'll certainly be back when the rides continue next year.
Mince pies in the pub afterwards
(Note that the next CTC Cambridge monthly moonlight ride is next Wednesday, 3rd Dec. Meet at 6.30pm at Brookside for a 30-35 mile ride along quiet country lanes with a pub stop in Quy. Details here.)


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A daily newspaper today reported that seven Members of Parliament including three State Ministers have enrolled at the university of Papua New Guinea to take up full time studies.
Dr Allan Marat during question time said their enrolment breaches sections 216A(3-d) of the constitution which does not provide for such entitlements for MPs.
Dr.Marat says their enrolment can be investigated by the Ombudsman Commission that they have been elected to parliament to represent their people and not pursue on their education.
He said with the announcement by the Prime Minister that 2013 is a year of implementation, "how are this MPs going to manage to carry out their program while being a student and a member of parliament".
But Mr Dion said in his opinion, it is not an issue if MPs are using their own funds to attend these institutions and furthermore, he said, it's part of empowering and enhancing their knowledge. NBC


text:
Mp4Gain 2017 Buy
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Fee: $40.00 US
Key: You receive it after purchase the licence
OS: Windows (all Win versions, no Mac version ATM).
Buy Mp4Gain 2017 Now using Paypal!
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We will mantain same price for a few days, it will grow very soon!Just one payment. (Includes fixes and updates to this verion, but for upgrade to new versions you will have to pay 50%)
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Since Mp4Gain 2017 still on BETA version, you will receive a key for 2017 version and also a key for standard version
You can use both, try both, install both on the same PC or each one in a different PC and use the one that fit better with your needs
Upgrade:If you purchase an old version of Mp4Gain and you want to upgrade to Mp4Gain 2017, you need to purchase using the SAME email addres used to purchase via Paypal.
You will get 50% off of the price. Send us an email to
telling us EXACTLY wich email did you used to purchase the old version or your complete name in order to find your order, and we will provide you a money request.
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If you purchase Mp3Doctor PRO 2 and Mp4Gain you get both for $50.00 USD.
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text:
Novell Messenger Client CVE-2013-1085 Unspecified Buffer Overflow Vulnerability
Novell Messenger Client is prone to an unspecified buffer-overflow vulnerability because the application fails to properly bounds-check user-supplied data before copying it into an insufficiently sized buffer.
An attacker could exploit this issue to execute arbitrary code in the context of the affected application. Failed exploit attempts will likely result in denial-of-service conditions.
The following products are affected:
Novell Messenger versions 2.1 and prior
Novell Messenger versions 2.2.1 and prior
Novell GroupWise Messenger versions 2.04 and prior
Privacy Statement


text:
MOVIE SYNOPSIS [ General Audiences ] Starred by Massimo Lista (see cast), this film directed by John O. Hartman was premiered in TV or cinema in 2013. The movie "Gearheads" comes from USA. You can watch Gearheads online on TV cable or theaters with original audio in English at different dates. This film premiered in theaters in 2013.
Rating: 5 by 6 users./
Runtime: 100 minutes
Massimo Lista, Stuart Stone, Emily Peachey, Alanna Janell, Jack Davis, Sean Derry, Jeffrey Carpenter, Joe Cheeta, Jeff Clement, Alana Hixson, Cindy Jackson, Peter Lawson Jones, Tammy Mahon, Mikey McBride, Nancy Mimless and Isabel Muschweck.
100-minute film (full movie) directed by John O. Hartman.
The original audio of Gearheads has dialogues in Dolby Digital, it was produced in USA.
It premiered in cinemas or television in 2013.
Screenplay written by Dan Mahon.
Gerry Lively.
Phillip Glasser, Dan Mahon, Bryan Porter, Cory Tucek and Brian Hartman.
This film was produced and / or financed by MahonMultiMedia.
Uncork'd Entertainment.
Without commercial breaks, the full movie Gearheads has a duration of 100 minutes; the official trailer can be watched in streaming on the Internet. You can watch this full movie free in EnglishDolby Digital in movie TV channels, renting the DVD or with VoD services (Video On Demand player, Hulu) and PPV (Pay Per View, Netflix).
See the page of this full movie, Gearheads in FULLTV Movies.


text:
If you have any questions - contact operator in the right corner.
Best price!
Fair price and excelent quality! Contact us If you don't think so!
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Oder takes couple of minutes to deliver! For making it even faster you can always contact our manager!
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Member discounts processed during checkout.
To access this recording, click the Add to Cart button, then checkout from the Cart page. After completing checkout you will receive an email with a link to the purchased recording.
During checkout you will first need to login, or complete a free enrollment if you have not registered yet.
8:00 PM Eastern Time
This webinar explores Lake Michigan's Michigan northeastern shoreline from the bridge south to the Manitous. "The islands and bays are for sportsmen"... and cruisers. Both quiet anchorages and occasional busy tourist towns await you North of the 45th parallel. Lou will be sharing the secrets of Little Traverse Bay, Grand Traverse Bay, Beaver Island and numerous little known out of the way anchorages. If you're thinking of exploring this area you won't want to miss this webinar, presented by one of Lake Michigan's most knowledgable cruising boaters.


text:
Naughty Santa wearing red stockings gets her anal hole rammed under xmas three
Description:Big tittied blonde with insatiable anus gets fucked in different positions. Her ass looks hot in doggy pose. Get cozy and watch crazy anal movie.
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81 Empire Avenue City Beach 6015 WA
It's elementary on Empire*** UNDER APPLICATION ***
Clean lines and simple architecture of times gone by, oodles of space, appeal of land size for the kids to go crazy are part of this much-loved family home in the sought after City Beach location.
From a lofty position high on the hill with panoramic valley views, this property is convenient and central to everything - close to the best private and public schools in Perth, moments to City Beach and Wembley Golf Course and next to a bus stop
- so handy for those wishing to leave their car at home.
Expansive open plan living spaces are designed to maximise the calming views across the valley. Split level kitchen, dining and family living zones create definition between areas, yet flow seamlessly across the front of the home.
Huge picture windows let light flood in warmed by the native timber floors to bring the rooms alive.
A large open plan kitchen has everything you need to work with - 900mm freestanding oven with 5 burner cooktop, dishwasher, plenty of cabinetry and counter space, a central island for extra prep and storage and a generous pantry.
An outdoor covered terrace at the rear is perfect for entertaining family and friends.
The expansive backyard playground, overlooked by mature native trees, is brilliantly family friendly - with loads of room to kick a footy and let the dog run around.
There are 3 spacious bedrooms, 2 have built in robes, a renovated bathroom, separate toilet and laundry plus double carport and 4 extra parking spaces.
Save on relocation costs and secure a long-term lease with lawn and garden maintenance included.
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text: "From Wikipedia: In the World of Greyhawk campaign setting for the Dungeons & Dragons roleplaying... Iuz Pages in category "Dungeons & Dragons fiends" This category contains only the following page. I Iuz Retrieved from "http://dungeons.wikia.com/wiki/Category:Dungeons_%26_Dragons_fiends" Ad blocker interference detected! Wikia is a free-to-use site that makes money from advertising. We have a modified experience for viewers using ad blockers Wikia is not accessible if you've made further modifications. Remove the custom ad blocker rule(s) and the page will load as expected.