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ROBERT: My name is Robert. You're teaching how to study the Bible right now or how to interpret it.
JOHN: In Logos.
ROBERT: In Logos, right.
JOHN: Right.
ROBERT: Yeah, I'm Logos, and...
JOHN: Great.
ROBERT: ...I've got a question here that it comes up from what I've been told about how to study the Bible. I come from a church where...where it's leaders just used a concordance to study, you know, and that's it. And so I started doing some study on how to study the Bible, and the question that came up in my heart was how do you know the way that you're being taught how to study the Bible is the right way? And then what steps can I take to take this information and explain this to the church leaders and what do I...
JOHN: Let me tell you...let me tell you this, Robert, if you don't ever get out of that situation, you may never know whether it's the right way. And if you...if you're never exposed to any alternative. And unfortunately, that happens to a lot of folks. They...they get brought up in a system that tells them some things to be are true and because they are not exposed to any alternative thinking, they never know the difference. Now, that isn't necessarily the case always, because it may be that there's a...there's a sense in your heart that there's something more.
That there's another dimension that you're not learning, you're not being told. There may be that the...the Spirit of God generates a dissatisfaction. But let me suggest this to you. If you're going to go back and try to help your church leaders to have a broader picture of interpretation, you'd probably be better off not to do it after you've been away at school a month. Do you know what I'm saying?
ROBERT: Uh-huh.
JOHN: Because they're going to say, you know, get off my back kid. What do you...who are you telling? You know, so I would suggest that the best way, and I think this is a valid thing, the best way to help people to maybe see the light in areas that they don't is to expose them to the best of people in that area. And if they care about you, and I'm sure they do, you might give to them a tape or a book on the subject of Bible interpretation or some sermons by someone that you believe really interprets the Bible in a God blessed way and then let them interact with that material on your behalf. In other words, say, you know, I'd like you to evaluate this for me and help me to understand is this wrong and if so, why? And force them to think through that.
ROBERT: Okay, okay, that's...all that's happened, but what I want to know is...I mean, it seems like common sense that there would be a way to deal with, you know, ancient manuscripts and stuff and couldn't you just by common sense say you have to do some interpretation?
JOHN: Yeah.
ROBERT: You just can't use...
JOHN: Are they saying that you don't use anything but a concordance?
ROBERT: Well, and the Spirit of God, you know.
JOHN: Well, why use a concordance?
ROBERT: Yeah.
JOHN: If you're going...if you've got the Spirit of God, what do you need a concordance for?
ROBERT: See, it doesn't make any sense.
JOHN: If you've got the Spirit of God, what do you need a Bible for? Yeah, see you don't want to push that too far.
ROBERT: Okay, see...
JOHN: I'll tell you something else that's interesting too, if you push that argument too far you could say to them well, nobody needs to come and hear you either, we'll all just buy our concordance and stay home.
ROBERT: Yeah.
JOHN: Because why should we listen to what you do with it anymore than we should read what somebody else did with it. Yeah, it seems to me a rather narrow, limited view, but if they're entrenched in it...you know, it's difficult when a group has that as their distinctive because then when you fight against them at that level, you're stepping on their oxygen hose. I mean, that may be the only thing that distinguishes them.
ROBERT: Right.
JOHN: So it's hard for them to abandon that.
ROBERT: Okay, but what do you like okay, I've heard them teach a Bible study on how to study the Bible, which was right. One of the guys in the church did. And I went to the church leaders and asked them what they thought about it, and...and they said...well, they know I, you know, listen to you and stuff and they say well, they're saying the same things MacArthur. I mean, what do you if they don't change, if they've been exposed to it and they don't change, what should I do, you know, trying to see...
JOHN: Well, pray for them. Pray for them and just go on about your Christian life and find a place where you can be fed the Word of God.
ROBERT: Okay.
JOHN: You can...you know, you can't right the whole world. You can't sit all the ships right. You just can do what the Spirit of God leads you to do and do the best you can and if it isn't a fertile ground for what you have to share, then more on and let the Spirit of God take up with somebody else perhaps to help.
ROBERT: Okay, thanks.
JOHN: Uh-huh. Where are we? Over...yeah.
QUESTIONER: Hi, Jesus commanded us to go out and preach the gospel. The question I have this, was Jehovah witnesses or Mormons if they come to your door it says in 2 John not to even let them in...
JOHN: Right.
QUESTIONER: ...or to bid the God speed. Are we to do this? Are we to send them away with that or are we to witness to them? Where do we draw the line?
JOHN: Well, when 2 John says if you bid the God speed you become a partaker and their evil deeds. The assumption there is if you encourage them along the way in their work. That's...that's what it's really saying. If they come to you and preach another doctrine and another Christ and you encourage them, God speed, you know, have a good day, nice going fellow, you know, whatever, and you sort of scurry them along in the work and encourage them, then you become a partaker in their evil deeds. You're an accomplice to their evil deeds.
QUESTIONER: Then we are to confront them.
JOHN: Yeah, I think that...this is the way I would handle...this is the way I handle those people. If they come to the door. I say, "I'm very happy to talk to you if you'd like to hear what I have to say. I do not care to hear what you have to say."
QUESTIONER: Wow.
JOHN: "Because I know the truth out of the Word of God. But if you'd like to hear what I believe to be the Word of God or if you'd like give me your address I'll send you some tapes and so forth, but I really am not interested in giving you a platform to articulate heresy and lies." It doesn't do you any good. That kind of teaching eats like a gangrene. That kind of thing confuses and creates doubts, and it needs to be confronted.
Boy, I remember one time when a guy in our church got into Mormonism, and there were a couple of Mormon...everybody's a Mormon Bishop of one kind of another I guess, and they were over at his house. And I was so angry at this prosiliting of this guy, that I went over there and I just confronted all of them. And I...I gave them a hell fire damnation message, just to three people. You know, just to...as strongly as I could. I consigned them to eternal damnation for blasphemy. And I mean, they got on their bicycles and you never saw...you don't normally lay rubber on a bicycle, but they were gone out of there. But the thing...the redeeming thing in my own mind is this, and I wasn't trying to be unkind. I was trying to startle them.
And I think that when we give them a platform and we don't confront them with a horror of the lies they propound in a sense, we tacitly send them on their way with the God speed. If we just well, I really am not interested. You haven't done anything. You need to nail them, I think in love, but just in prophetic indignence about the heresy they espouse. That's what I think. And then remember this, if you do it in love, you may find...now in this case because of the seriousness of it, I really burst out, there are times when...when a cult comes along, I'll be sensitive to it, and if I see that they're somewhat vulnerable, if they're the Bishops or one of those kinds of people, I just go after them.
But if it's some poor lay person doing his thing, then you need to begin maybe to probe and say, you know, I'd like to share with you what I believe. And we had a seminar on Mormonism I think at our watch night service last year, we talked a little bit about what kinds of questions you ask relative to who is Jesus Christ and so forth. Do you believe Christ is the Spirit, brother of Lucifer and you can ask them those kinds of questions, but if they're the average run of the mill person, you may sense the Spirit of God leading you to confront them in a positive way with a message of Christ. But if there's some mucky muck in the deal, I find myself just drawn to, you know, be very confrontive on many occasions. And at that point, you have to be sensitive to the Spirit.
QUESTIONER: Thank you.
IRIS: John, my name is Iris, and I just had one question, but it just turned into two questions from what you just talked to that gentleman about. If a Mormon, a person in a cult like a Mormon wants to join your Bible study and we don't have any knowledge that he's a uppity up person at all, just a general lay person, what would you say?
JOHN: Well, I'd say you're welcome to join if you want to learn, if you want to learn.
IRIS: And what about kind of when he starts to spout Mormon stuff?
JOHN: Well, if he starts espousing Mormonism, then you've got to stop him, because you can't permit lies to be told about Christ.
IRIS: No, you can't.
JOHN: You can't, but you need to be sensitive if he wants to join your Bible study and you sense there's a hungry heart. You know, the truth can...the truth can overpower the lie. But if he is firmly entrenched and sees as a way to gain territory, then you've got a deal with that. That's a gangrene. That's a leaven.
IRIS: Yeah, it's hard to tell right now. We're going to...I think we're going to have to wait and see, but...
JOHN: Yeah, well, you'll know.
IRIS: ...be able to make the judgment.
JOHN: Yeah.
IRIS: The other question I asked...
JOHN: Watch the subtly of going around to the people building a one on one relationships, you know.
IRIS: Okay.
JOHN: Go ahead.
IRIS: The other question, I'm asking for a friend whose husband is a seminary student up north in Oregon and it pertains to the verse in 1 Timothy 2 that says, "Let the women learn in silence with all subjection, but I suffer not a woman to teach nor to serve authority over the men, but to be in silence." I agree with that totally and so does my friend, but her husband has this idea that he's...just he's not dogmatic on, but he's just toying with it, that women shouldn't be allowed to sing solos or sing in the choir because that's teaching. What do you think about that? And how can we explain...I have no answer for him, but...
JOHN: No, I...I don't think it says sing in the choir in that verse does it?
IRIS: No.
JOHN: Or sing anything. What it does say is, you have to go into 1 Timothy. Let me...let me show you something there. There is a...there's the definition of the purpose of the book in 1 Timothy 3:15, but it helps us I think to see the thrust of this whole Epistle. "But if I tarry long," he says these things right on to you, verse 14. "I'm writing you for this purpose that you may know how you ought to behave in the house of God, which is the church of the living God, the pillar and ground of the truth." This is how to behave in the church. When the church comes together, this is how to behave.
And I believe what he's saying is when the church comes together, a woman should not take the place of authority over the man and be the teacher. If you make any more out of that, I mean, there's no end to what you could do. You want to say that a woman can't sing in the congregation either because that's teaching.
IRIS: Uh-huh.
JOHN: You know, I think that's really pressing the point. You know, I...if somebody is offended by a woman singing a solo I...you know, that would be a personal preference. I don't really see a biblical mandate at that point. I don't see...I don't see any limitation placed biblically on that. I do see, because that in effect is not teaching. I mean, that's praise or worship. I mean, we encourage every person to go out and preach the gospel, articulate Christ. But when a woman takes the duly constituted place of authority and teaches, that's a whole different thing.
IRIS: And that's different than just singing.
JOHN: Well, of course.
IRIS: Good. Thank you, I'm going to send him this tape. Thank you.
QUESTIONER: Hi, I was talking to a friend of mine and...well, my question is sort of like the one she asked. We had gotten to the subject about women preaching in front of men and I always accepted what the church said, I never really doubted it. And she came up with this that aren't women as full of God or as full of the Holy Spirit as men are and why can't they preach what the Word says since God's speaking through them?
JOHN: Yeah, well, they can. They're only limited as to their audience. And the one place they can't do that is in the coming together of the church, because that's what it says in 1 Timothy. There's no limitation on their spiritual life. For in Christ there's neither male nor female, Jew or Greek or bond or free, we're all one, right? There's no limitations. There are no less spiritual. There are no less gifted. It's just that when the church comes together it is to be that men teach women, plain and simple, 1 Timothy says that. The reason for that is because that's the way God designed it. Adam was first formed and then Eve. And not only that Eve fell into sin because she stepped out from under the protection of Adam and independently acted.
And a woman needs to be under the protection of men. When she violated that she fell into a sin that ultimately corrupted the whole race. So women were made for being underneath the control or the authority of men. It doesn't make them any less...it doesn't make them any different in terms of any inferiority anymore than Christ being submissive to the Father is less than the Father essentially. He's not. You see, you're back to this whole thing, why is it that...why is that we inevitably and always want to overturn the God ordained patterns? It is because we are rebels. We are sinful.
And when I see that kind of thing, all it is is a manifestation of the curse of sin. There's nothing wrong with a woman being a woman. You can't compare a woman to a man. There's no comparison. They aren't two...they shouldn't be fighting to do the same thing. You know, it's like the idiocy of people who say well, why should women stay home with the children. Let the women go to work and the men can stay home. I mean, that wagers on absolute stupidity. No man in the world was ever made to nurse a baby. That's absolutely moronic. I mean, what do you think God made women for. So that kind of thinking...but that's, you know, when you start rebelling against God, there's no limits to what you're going to do. So you know, God has given tremendous dimensions of ministry to women, but the one limitation He puts, just like in the Garden.
He puts a limitation and He says, "Let men have authority in the church, and let the women be in submission." And that's the way the church is to be, and that's the way God has designed it. And that...that's the one area where God has really confined. You know, even more than the home because in the home the woman submits to the man, but the man also submits to the woman by loving and nourishing care and so on and so on. There's a sort of a mutual submission in the home, but in the church, you have this sort of unique kind of authority.
That's the one place as if God has preserved a very clear line of authority and believe me it'll be the one place where the revolution will happen, because it is the nature of sinfulness that it fights against God ordained patterns. I mean, I turn on the television and I watch some woman preacher the other night ranting and raving around for about an hour, in complete defiance of everything in the Scripture. And one half hour of what she said was a justification of what she was doing. She continually tried to justify what she was doing. And her statements were this, "why some people would say we don't have the Holy Spirit because we're women. What do you think of that?" And all these people would say, ah, and they'd clap. I mean, they don't have a clue, right? But it was just self-justifying...just self justifying self.
I don't...as I said so often, I don't have anything against women at all. I mean, I married one and I mean, it wasn't even a choice. You know, it was a woman or that was it. I mean, God has uniquely designed them and they have a marvelous ministry, but I don't believe it's in the place of leading the church and that it is simply because that's what the Bible says. That's God's design. That's the way He's prepared and designed His church to be. And it has nothing to do with whether or not they have the Spirit of God. They do. They are as much still to the Spirit. They may know the Bible as much or better. They may be stronger believers. That isn't the issue either.
The issue is simply that in the order of church, God has designed the man to take the place. And the reason is because that's the way He made it in the creation and that's the way He affirmed it when woman fell into sin by stepping out from under the authority of her husband. Now, the balance to this whole thing and I've pointed this often in 1 Timothy, it says the woman is saved in child-bearing. Men have the authority, but the women have the influence.
If the woman really wanted to make an impression on the world, she'd go home and take care of her children, because she'd be pouring into them the influence. We fathers, you know, we have authority in the family. We get to say a few things now and then about what happens. And ultimately we're the strength of the family supposedly and we're the family priests and so we're to...but the influence comes from mom. And I...I mean, my kids respect me, but there's a dimension of intimacy that have with their mother that they don't have with me. And that was nurtured through the years of care and love, and that's the balance. They are shaped as much by her as they are by me. And if people don't understand that, they missed the whole point of God's marvelous plan.
QUESTIONER: Thank you.
JOHN: Uh-huh.
ROBIN: Hi, John, I'm Robin.
JOHN: We'll finish with these questions, all right. Time's all gone.
ROBIN: Okay, this is about legalism and it's kind of a different one. It's a two-parter. My wife works with a gal, a Hispanic gal, who is a Christian and who fellowships at a church here in the Los Angeles area. And this gal, I guess, fairly recently got engaged, but the pastor of her church has a sort of a procedure that seems to be a little be different.
Now, we all know that biblical...the biblical outline for abstinence from any kind of fornication outside of marriage or prior to marriage. But she and her fiancé are scared to death, because in the past, I guess, few months or year, there was a couple that was going through sort of pre-marital counseling with the pastor prior to being married. And the pastor had discovered that some time prior, they had been involved in some sexual activity. And even though this sexual activity had ceased some months prior, the pastor had the couple go up to the front of the church during a service and publicly confess this in front of the entire congregation, which seemed a bit bizarre.
And these people, this particular couple actually themselves were also involved in some...some sexual activity, which had since ceased some months prior to now. But they're concerned that when they go into that inevitable meeting with the pastor that they might be called upon to do that thing, you know, that kind of confession also. Which is not exactly something one would look forward to do...to doing.
And then the most recent sort of news that came out of this situation is that my wife had another sort of sharing time with this gal recently, and discovered that the pastor of this church actually...this may sound sort of strange, but he actually, if he determines that the people have even been kissing, within say a month...let's see kissing within the time that they have this meeting or so, they've been involved in an activity, he requires that they abstain from kissing for a month or so or two before they're able to actually get back together and you know, he takes some kind of hard line with the Scripture about in the Sermon on the Mount about if a man looks at woman with lust in her heart, he's committed adultery with her and so forth and takes a very, very stiff line on that, and I just kind of like to find out your reaction to that.
JOHN: Well, I don't want to sit in judgment on the situation. It seems to me very often that people who are overly pre-occupied with that often have a problem. You listen to what a man's message is and you'll find out what's in his heart. And people who talk a lot about one thing or the other and make a major issue out of one thing or another are very often are struggling with that.
And I don't want to sit in judgment. I...that's just a warning, that very often, I can think back and occasions where a certain pastor harangued about that and when the truth was finally known, they were fighting those very battles and maybe losing them themselves. So, I'm not sitting in judgment on that, but I...those kinds of things make me very nervous, and yet there's a...there's an element in truth in that. There is, however, no biblical virtue at all in going up in front of an entire church and parading your sins.
In fact, in Ephesians it says, it's a shame to speak of things done in secret. There's no value in that at all. And it says confess your sins one to another, not one to the whole church. Unless the sin is a discipline sin and unrepented of and the person was put out of the church and wanted to come back for restitution and then there could be a confession and should be a confession that the person be restored after ultimate discipline was carried out. But in the case of just something that you did and you've confessed and you repented and your life is right, there's no virtue in parading that in front of the whole church.
ROBIN: Yeah, this is one of those situations where, you know, the guy is going into meet with the pastor and he's, you know, doesn't want to lie about it and say that, no, we weren't involved in this activity, but in fact, the sin's been taken care of.
JOHN: Well, my approach would be to go in do whatever you need to do to the pastor and then I would sit...I would try to point out to the pastor, if he says this is what needs to be done, then I'd ask him to justify that biblically and work through some of that to see if you couldn't help him to see that that's not valuable. In fact, that's the very opposite of valuable. That kind of stuff.
If you handle those kinds of things in an indiscreet way, you will create more adultery in the mind than you will eliminate. Those kinds of things don't help, because, you know, when you get up and parade that kind of thing that's not virtuous.
ROBIN: And the matter of pre-marital kissing? It's true or I wouldn't say it.
JOHN: Yeah, I mean, let me...let me just say this. There are all different kinds of kisses, right. And I mean, I'm not going to stand here like all time expert on this subject. But you could, if engaged to someone, I think there's something to keep in mind and that is what Ann Landers said, a lemon that's been squeezed too many times is garbage. And I think...I think there's a sense in which you want to be careful who you allow the privilege of any intimacy with. And you better be sure that this is a person who can handle that intimacy, because there is a genuine love there. I mean, you don't give those things away.
ROBIN: I guess he makes the connection that..
JOHN: But...but let me suggest this, there are...there are those kisses that are kisses of tenderness and genuine love that have no lust at all. And then there are people who are filled with the lust and can't get anybody to kiss. That isn't the issue. But if you entertain the kiss long enough, it'll stop being a kiss of loving affection and it will start being a kiss of lust. And you have to know where that line is.
And the spirit of God works in those...for example, it's the law of diminishing returns. You kiss once and it's kind of exciting. You kiss again, and it's less exciting and it's just...and so you continue the pace. You know, it's like when you become an adult, you no longer care to ride a tricycle. You'd just assume have a Honda 450, because that stuff is old hat. And the same thing is true.
The sooner in your life you begin to kiss people and the more of them you begin to kiss people and the more of them you begin to kiss the law of diminishing returns begins to work and pretty soon that kind of thing isn't satisfying to you and you're off the deep end. So my word of wisdom is that those kinds of things are reserved for two people who, in the covenant of God, believe they're for each other and can...and can enjoy that only in the sense that it is an expression of true loving affection and not beyond that.
ROBIN: Right, thanks.
JOHN: Okay.
JULIE: Hi, John. I'm Julie. My question is about Genesis Chapter 2, verse 18 it says, "Then the Lord God said it is not good for the man to be alone. I will make him a helper suitable for him." My question is about the word helper and how it's used here. Is he talking about male-female marriage relationship or what about a young woman like me who chooses to not be married. Can I just have a Christian friend that I pray with, that I read the gospel, that I share with or is he talking about marriage?
JOHN: Yeah, he's talking about marriage there.
JULIE: Marriage.
JOHN: Yeah, because he took that woman from the side of man and joined them and made them one flesh. And there was no question that it was the covenant of marriage. But that is not to say...that is to say that there is a woman given to a man to be a lifetime helper. That is not to say that other people can't also have a helper. But if, in fact, it's a member of the opposite sex, it'd probably be best if you were going to have a lifetime helper from the opposite sex to just go ahead and get married, right?
JULIE: Right.
JOHN: But that doesn't obviate in any sense the wonderful covenant that can be made between two friends.
JULIE: Okay, thank you.
JOHN: Right, good. Right over here.
QUESTIONER: Hello, I'd like to thank you first of all for your faithful study and sound teaching. And I'd like to know what kind of prayer could we pray for you each day?
JOHN: Well, that's sweet of you to ask that. You know, you could pray for wisdom that God would help me to understand His Word and rightly divide His Word. That's the greatest passion of my...of my heart is to do it right. And then you could pray for the wisdom to know what I should do and shouldn't do. You know, I'm literally drowned continually in a sea of things that could be done. And I...we struggle.
Jay Letty works with me and Fred Barshaw and Norm and Lynn Crawley and we all get together every week and we talk about should we do this, should we do this, should we do this and Nick May he's there. How do we know what to do? Should we go to New Zealand? Should we go to South Africa? We just got a letter from Germany, they want us to come to West Germany and go through all the bases of the American Armed Services over there and present the Word of God. How do you know what to do? So many things. You could be gone all the time. How do you...and then you have people call. They want to talk to you. They want to...and there's only so much time and so many limitations. So I feel tremendously the pressure there relative to those pressures and...and then that Lord would keep me sensitive to the needs of the people here. Because you know, you can lose the individuals in the mass and to be sensitive to the hearts of the people so that I...I truly shepherd. Those are things that are personally in my mind and my heart.
QUESTIONER: Okay, I'd like to know, God says not to owe any man anything and in trying to get out of debt from pre-Christian things, I'd like to know the priorities of tithing and beyond trusting in God to provide for our needs and reading the Bible and having faith that He'll take care of everything.
JOHN: Let me suggest that you get a little book I wrote. Just a little thin one at the bookstore, called Giving God's Way. It's really inexpensive little deal. But read it, because it'll help you with that. The priorities are these, if you're in debt, get out of debt. And what that means is, if you owe some people, make sure you make the payments. It doesn't mean that you can't owe somebody something in the sense that you buy a home and you pay a mortgage or you borrow money for a business and you have to pay it back as your business makes money.
You want to be careful that you're borrowing money for increasing investments. You hurt yourself when you borrow money for a decreasing commodity. In other words, when you borrow money to buy a car, you lose in the end a lot. Now, you may have to because necessity dictates. But if you owe a payment or anything, you need to pay it. That's what it means, pay your debts, pay your debts. Now, if you're in debt and you're wondering should I give it to the Lord to pay your debt, pay your debt.
QUESTIONER: How do you fit tithing in there and could you talk a little bit about the 10% and how the...
JOHN: Well, yeah, I can give you a quick answer on that. Don't worry about 10%. Drop that, because that's no biblical giving. You see in the Old Testament, the Jews gave 10% of everything they had to pay the Levites who were the priests. They gave another 10% to fund the national feast festivals and holy days, that's 20%. Every third year, they gave another 10% to the poor and the needy and the orphan and the widow and the stranger, so that's makes 23 1/3%.
They couldn't harvest the corner of their fields, so they had to leave that for the poor, that was a profit sharing plan, so they lost something there. If they dropped a bushel off their cart, they couldn't pick it up, it was for the poor. They had to pay a third shekel temple tax every year. You start piling that stuff up and you're looking at 25% of their income every year went to the temple. But that was like taxation, because theirs was a theocracy ruled by God and that's how they paid their taxes. So the tithe was never freewill giving. It was taxes. Then the Lord also said to them, give whatever you want out of the first fruits of your substance. So the principle of giving is this, pay your taxes and give God what you want, but know this, 2 Corinthians 9, "you sow sparingly, you'll reap sparingly. You sow bountifully, you'll reap bountifully." So remember this, whatever you give you're going to get a return on. You give a little, you get a little return. You give a lot, you get a big return.
Also know this, that God wants you to give not of necessity, but what, cheerfully, cheerfully and liberally. The Macedonians out of their deep poverty gave liberally. So that's all in the Giving God's Way little book, okay? And that'll help you, all right.
QUESTIONER: Thank you.
JOHN: Good, let me take the little fellow behind you here, he's been waiting a long time, and then we'll move right to these folks and be done. That a boy.
QUESTIONER: I've got a question about age.
JOHN: Sure.
QUESTIONER: Because when back in Adam and Eve...back in Adam and Eve's time, people lived a lot longer.
JOHN: Yeah.
QUESTIONER: But then after Noah, then people started living shorter. Why is that?
JOHN: Boy that's a good question. You know why that is? Because before the flood, that's when Noah was, the whole earth was covered with like...like a sheet of vapor water. And when the sun came down towards the earth, it's ultraviolet rays which cause decay were filtered out. And so that's when you have dinosaurs that live hundreds and hundreds of years and people lived over 900 years, but those were the 969. Adam lived what, 930 years.
All these people living a long time because the earth was enveloped in a cloud canopy, a film of water. Now when God brought the flood, He sent all that water crashing to the earth. And so there was nothing to stop the suns rays from hitting us and we get old fast because the sun deteriorates us. That's why you people that go out and lay in the sun are messing around with the other end of your life, because it's going to get your soon enough anyway, but do you understand?
QUESTIONER: Okay.
JOHN: Okay, thanks. Okay, three more folks.
QUESTIONER: I've been a Catholic all my life until just recently.
JOHN: Now, let me stop you. You haven't been a Catholic all your life because you're not dead yet. Okay.
QUESTIONER: As long as I've been here, until this summer and I've decided I want to begin again as a Christian. There is a question that has bothered me for a long time as a Catholic and keeps bothering me and that is one of permanent birth control or sterilization. And I just wonder is there anything in Scripture that would say that Jesus Christ would favor that? I don't...it just seems like there's so many answers in Scripture that I'm finding, that I can't find an answer.
JOHN: Let me tell you something, the Bible says nothing about birth control.
QUESTIONER: The priests do.
JOHN: The priests say a lot about it, but I mean, how else are you going to build a Catholic church, just keep having those Catholic babies. I mean, that's...you know, the Mormons said the same thing when they want to get Mormonism off the ground. But I think we have to realize the Bible doesn't say anything about birth control. It doesn't say yes or no. It simple says, "children are a heritage from the Lord and blessed is the...they're like arrows, blessed is the man whose quiver is full of them." There's a blessing in having children.
They're an...they're an inheritage from the Lord. It does not tell us how many to have or any of that. It doesn't...it doesn't give us any information at all about that. Now, where they get their information is that they say that we were called to replenish the earth to procreate. And historically the Catholic church define the sexual relationship as a procreative act period, that's it. That is a too narrow a definition. The sexual involvement between a man and a woman is more than a procreative act. It is...and you can show biblically how much more than that it is.
For example, it says in Hebrews 13, "the bed is undefiled." In other words that is to say that two married people in a bed can't do something that's defiling. In other words, there's complete freedom for the enjoyment of one another. In the Old Testament we read where I think it was Jacob was sporting was with his wife. Now, that's interesting. It doesn't say he was procreating with his wife. It says basically he was messing around with his wife. I don't know how to say it in contemporary English, but he was sporting, maybe that's a fair way to say it. Somebody looked through the window and saw that. So unfortunately for him.
But the point is, I see it as beyond that. I think, for example, you read the Song of Solomon and you will find that one of the...Song of Solomon is the absolute epitome, read it, it's the absolute epitome of the expression of the dimensions of human love between a man and a woman. And there's no procreation there. That's not the celebration, it's the celebration of the intimacy and the celebration of love and the celebration of satisfaction. And that has a wonderful place in Scripture.
So we want to understand, first of all then, that the physical involvement of a man and a woman is more than just a procreative thing. It is that...to look at it physiologically, the Lord wouldn't have an attendant with so much joy if all it was was for making children. I mean, then the other side of the thing is this, there's nothing in the Bible that says how many children you're to have, but God has given us the choice. And I understand that in these terms. When God cycled a woman's capacity to have children, He placed in the control of that couple the choice. If God wanted sex only for the sake of procreation, then He could have created women so that it was just non-stop children. But the fact that God has given to women a cycling potential for pro-creation is to say that He has given them the choice.
QUESTIONER: What about permanent, you know, sterilization?
JOHN: Yeah.
QUESTIONER: Where you actually alter the body?
JOHN: I think permanent...permanent sterilization is simply a way to extend the choice. I don't see it as a problem. If you're going to make the choice every time that way any way, it's the choice you choose to make. I don't see that it's at all ignored in the Scripture or forbidden in the Scripture. That's a choice that you make.
You can make it every time or you can make it permanently and it's your choice and you should...but before you do anything like that you should be sure that the Spirit of God is prompting your heart. You've really thought it through, you know where you are because there are a lot of folks who would like to be able, and even tried to undo those kinds of things. Okay?
QUESTIONER: Thank you.
JOHN: Good. And then we'll get over here.
QUESTIONER: Okay, I'm a Christian now, but before I was Roman Catholic and my question is I'm doing a...trying to do a more of a study on the Roman Catholic Church and...because all I learned is when I went to, you know, you're growing up, you're going...
JOHN: Sure.
QUESTIONER: ...through the classes as a child. My question is, after Peter, you know in the...have you...have you looked at the Roman Catholic Encyclopedia? Have you ever...
JOHN: Well, I'm familiar with Roman Catholic theology.
QUESTIONER: Okay, how did they like from Peters U and then goes from Pope II all the way up to now, how did they get that? That's my question because I saw that and I thought...
JOHN: Yeah.
QUESTIONER: ...you know, it was kind of confusing.
JOHN: Well, it's artificial. In the first place, they can't even prove that Peter ever went to Rome and they spent a lot of time trying to prove and they can't. There's not connection. They can't prove the connections of Apostolic succession. They tried very early to stick Popes in there that they said were in the line of Apostolic succession. Historically it doesn't hold water. So, but they try to do it, but they can't...they can't verify that Peter was in Rome. They can throw a lot of stuff out that makes people think so, but it's not really legitimate.
QUESTIONER: Okay, thank you.
JOHN: All right.
STEVE: Steve Miller from Florida. My question has to do with...actually I have two questions on the subject Lordship, Salvationism or whatever it is quote unquote.
JOHN: Sure.
STEVE: I've heard what you've had to say about it and recently I read a book by prominent evangelical who stated, was refuting the arguments on...on Lordship salvation and so forth. He claims that you can be saved without confessing Jesus Christ as Lord. And one of them was was when it came to the word Lord, for instance, he said like in Acts, he said there are many ways that you can take...
JOHN: Kurios.
STEVE: ...Lord and the Greek...
JOHN: Kurios.
STEVE: ...such as, yeah, I guess that was the Greek work. Anyway, he said that you could take it as Master or...or God and he said in those particular instances that you can take it as God.
JOHN: Yeah.
STEVE: I guess my question is I kind of know where you stand...
JOHN: Yeah.
STEVE: ...but...
JOHN: Let me tell you, I know who you're talking about and I know is view is that Kurios when it appears in the Scripture only means God...
STEVE: Yeah.
JOHN: ...and Lord does not mean...it only means God, not Lord. That is it doesn't have to do with his sovereign control of our life. It just means deity. That's the way he says it.
STEVE: Right.
JOHN: It means deity. So when I was with him, I said, I said okay, let's assume that you're right that Kurios only means deity, what does that mean? What does it mean if you say you're deity? You haven't changed anything, 'cause if you're God, you are in charge. So I see that has a moot point. I'm getting ready to write a book on Lordship salvation, because it's such a tremendously volatile subject. And I'm not even going to interact with that argument. Because when you've postulated that it means deity, you've said everything you could possibly say. I mean, if I am...if I'm confessing that Jesus is the God of the universe, am I not saying who's in charge? Sure.
STEVE: The last question has to do with the parable of the sowers. The seed that fell on the stony ground and the seed that fell on thorns, were they saved?
JOHN: No.
STEVE: So in other words, to be saved you have to bear the fruit.
JOHN: That's right, that's the whole point.
STEVE: So the harvest is...is the point of salvation.
JOHN: Well, yeah, he said some brought forth fruit. You have three soils that had no fruit and you have three that had fruit, 30 fold, 60 fold, 100 fold. But where there was no fruit, you an emotional response, you had the...you see in the first case it fell...it fell on a solid ground. It didn't even penetrate nothing. That's the hard heart. And then it fell on stony, which means that underneath this shallow service of soil was a rock bed and the roots couldn't find anything. It sprung up, you had an outward expression, it looked good on the outside, everything was...nothing under there, couldn't get to the water and it died and the third one is weedy or thorny. It feel with the weeds and when it tried to grow in there it got choked out by the world. In other words, the person never came on the terms of really committing to the Lord. They still held onto the things of the world and choked it all out, but apart from those three that didn't bear, there was the good soil and three kinds of good soil, 30 fold, 60 fold, 100 fold, fruit is always the measure, always.
STEVE: I think it's very important that the point on Lordships Salvationism because that...a lot of that has to do with how you would witness to another individual, you know, if...
JOHN: Well...
STEVE: ...if you leave out the Lordship of Christ...
JOHN: Yeah, you're talking about a crew...if we don't get the gospel right, we're really in trouble. I mean, we could mess up down the line, but we can't mess up the salvation message. And you know the...the best argument for Lordship salvation is just study the Bible. Don't argue about theology. Just study the text. I mean, I've been going through Matthew now for five years and it's in every page. I mean, I...it's just, it comes like machine guns stuff. And you go through Romans, it's the same thing. The people who are standing away from the text arguing about theological logic, they're not going to see it, because they choose to argue on that level, but once you try to go into the text, you're stuck, it's all over. So what I'm going to do in the book is just hit it one chapter after another, which is going to cover one text of the Scripture after another explaining why it's unanswerable.
So you can pray about the project too. Well, I've kept you too long and I'm going to go too, because they're going to throw us out. It's quarter til nine, boy. We had a great time didn't we? It's wonderful to be able to dig into the Word. Let's have prayer and then we'll let you go. All right? Thank you Father for our time tonight for these dear precious people and their faithfulness and hunger for your truth. Thank you for giving us a wonderful time around Your Word and especially for those folks that asked the questions and we thank you for the hungry hearts and those who are eager to know what You have to say. And we're reminded of the words of our brother earlier, Mike who suggested that we wanted to go beyond just knowing about God and want to really know him and experience the fullness of his presence in our lives. That is our goal and we pray in Christ's name. Amen.
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Ha! The Science of When We Laugh and Why
It's certainly possible to over-analyze a joke. But can the same be said for humor as a whole? Considering the abundant research on the topic, maybe not.
Scott Weems, a neuroscientist, takes readers on a wide-ranging tour that explains what humor is and why readers should care. Turns out, humor influences health and social well-being in many ways.
Humor improves interpersonal relationships, and studies show that simply watching a funny movie can lower stress, improve immune system response and even help viewers better solve problems.
The complexity of the human brain makes humor possible, Weems argues, and it also helps explain how some people can find a joke hilarious while others deem it grossly offensive.
Humor takes many forms — as many as 44 by one researcher's count — but shares certain traits

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Hydrologic sciences
Hydrologic sciences, the fields of study concerned with the waters of Earth. Included are the sciences of hydrology, oceanography, limnology, and glaciology.
In its widest sense, hydrology encompasses the study of the occurrence, movement, and physical and chemical characteristics of water in all its forms within Earth's hydrosphere. In practice, hydrologists usually restrict their studies to waters close to the land surface of Earth. Water in the atmosphere is usually studied as part of meteorology. Water in the oceans and seas is studied within the science of oceanography, water in lakes and inland seas within limnology, and ice on the land surface within glaciology. Clearly there is some overlap between these major scientific disciplines; both hydrologists and meteorologists, for example, have contributed to the study of water movement in the lower boundary layers of the atmosphere. All are linked by the fundamental concept of the water cycle (or hydrologic cycle), according to which the waters of the sea are evaporated, are subsequently condensed within the atmosphere, fall to Earth as precipitation, and finally flow in the rivers back to the sea.
Water is the most abundant substance on Earth and is the principal constituent of all living things. Water in the atmosphere plays a major role in maintaining a habitable environment for human life. The occurrence of surface waters has played a significant role in the rise and decline of the major civilizations in world history. In many societies the importance of water to humankind is reflected in the legal and political structures. At the present time, rising populations and improving living standards are placing increasing pressures on available water resources. There is, in general, no shortage of water on Earth's land surface, but the areas of surplus water are often located far from major centres of population. Moreover, in many cases these centres prove to be sources of water pollution. Thus, the availability and quality of water are becoming an ever-increasing constraint on human activities, notwithstanding the great technological advances that have been made in the control of surface waters.
Study of the waters close to the land surface
Hydrology deals with that part of the water cycle from the arrival of water at the land surface as precipitation to its eventual loss from the land either by evaporation or transpiration back to the atmosphere or by surface and subsurface flow to the sea. It is thus primarily concerned with waters close to the land surface. It includes various component disciplines of a more specialized nature. Hydraulics is concerned with the mechanics and dynamics of water in its liquid state. Hydrography is the description and mapping of the bodies of water of Earth's surface (including the oceans), with a particular concern for navigation charts. Hydrometry involves measurements of surface water, particularly precipitation and streamflow. Hydrometeorology focuses on water in the lower boundary layer of the atmosphere. Groundwater hydrology and hydrogeology have to do with subsurface water in the saturated zone, while soil water physics involves the study of subsurface water in the unsaturated zone. Engineering hydrology is concerned with the design of man-made structures that control the flow and use of water.
Underlying all the hydrologic sciences is the concept of water balance, an expression of the water cycle for an area of the land surface in terms of conservation of mass. In a simple form the water balance may be expressed as
where S is the change of water storage in the area over a given time period, P is the precipitation input during that time period, Q is the stream discharge from the area, E is the total of evaporation and transpiration to the atmosphere from the area, and G is the subsurface outflow. Most hydrologic studies are concerned with evaluating one or more terms of the water balance equation. Because of the difficulties in quantifying the movement of water across the boundaries of an area under study, the water balance equation is most easily applied to an area draining to a particular measurement point on a stream channel. This area is called a catchment (or sometimes a watershed in the United States). The line separating adjacent catchments is known as a topographical divide, or simply a divide. The following sections describe the study of the different elements of the catchment water balance and the way in which they affect the response of catchments over time under different climatic regimes.
Evaluation of the catchment water balance
Precipitation results from the condensation of water from the atmosphere as air is cooled to the dew point, the temperature at which the air becomes saturated with respect to water vapour. The cooling process is usually initiated by uplift of the air, which may result from a number of causes, including convection, orographic effects over mountain ranges, or frontal effects at the boundaries of air masses of different characteristics. Condensation within the atmosphere requires the presence of condensation nuclei to initiate droplet formation. Some of the condensate may be carried considerable distances as cloud before being released as rain or snow, depending on the local temperatures. Some precipitation in the form of dew or fog results from condensation at or near the land surface. In some areas, such as the coastal northwest of the United States, dew and fog drip can contribute significantly to the water balance. The formation of hail requires a sequence of condensation and freezing episodes, resulting from successive periods of uplift. Hailstones usually show a pattern of concentric rings of ice as a result.
Direct measurements of precipitation are made by a variety of gauges, all of which consist of some form of funnel that directs the infalling water to some storage container. Storage gauges simply store the incident precipitation, and the accumulated water is usually measured on a daily, weekly, or monthly basis. Recording gauges allow rates of precipitation to be determined.
Rainfall volumes are usually converted to units of depth—volume per unit area. Measurements obtained from different types of rain gauges are not directly comparable because of varying exposure, wind, and splash effects. The most accurate type of gauge is the ground-level gauge, in which the orifice of the gauge is placed level with the ground surface and surrounded by an antisplash grid. Rain gauge catches decrease as the orifice is raised above the ground, particularly in areas subject to high winds. In areas of significant snowfall, however, it may be necessary to raise the rain gauge so that its orifice is clear of the snow surface. Various shields for the gauge orifice have been tried in an effort to offset wind effects. Wind effects are greater for snow than for rain and for small drops or light rainfall than for large drops.
An impression of the spatial distribution of precipitation intensity can be achieved through indirect measurements of precipitation, in particular radar scattering. The relationship between rainfall intensity and measured radar signals depends on various factors, including the type of precipitation and the distribution of drop size. Radar measurements are often used in conjunction with rain gauges to allow on-line calibration in converting the radar signal to precipitation amounts. The radar measurements are, however, at a much larger spatial scale. Resolution of 5 to 10 square kilometres is common for operational systems. Even so, this provides a much better picture of the spatial patterns of precipitation over large catchment areas than has been previously possible. The use of satellite remote sensing to determine rainfall volumes is still in its early stages, but the technique appears likely to prove useful for estimating amounts of precipitation in remote areas.
The measurement of inputs of snow to the catchment water balance is also a difficult problem. The most basic technique involves the snow course, a series of stakes to measure snow depths. Snowfalls can, however, vary greatly in density, depending primarily on the temperature history of snow formation. Accumulated snow changes its density over time prior to melting. Snow density can be measured by weighing a sample of known volume taken in a standard metal cylinder. Other techniques for measuring snowfall include the use of snow pillows, which record the changing weight of snow lying above them, or the use of rain gauges fitted with heating elements, which melt the snow as it falls. These techniques are subject to wind effects, both during a storm event and between events because of redistribution of snow by the wind.
Summary statistics on precipitation are usually produced on the basis of daily, monthly, and annual amounts falling at a given location or over a catchment area. The frequency at which a rainfall of a certain volume occurs within a certain period is also important to hydrologic analysis. The assessment of this frequency, or the recurrence interval of the rainfall from the sample of available data, is a statistical problem generally involving the assumption of a particular probability distribution to represent the characteristics of rainfalls. Such analyses must assume that this distribution is not changing over time, even though it has been shown that in some areas of the world climatic change may cause rainfall statistics to vary. It has long been speculated that rainfalls may exhibit cyclic patterns over long periods of time, and considerable effort has been expended in searching for such cycles. In some areas the annual seasonal cycle is of paramount importance, but demonstrations of longer periodicities have not proved of general applicability.
Patterns of rainfall intensity and duration are of great importance to the hydrologist in predicting catchment discharges and water availability and in dealing with floods, droughts, land drainage, and soil erosion. Rainfalls vary both within and between rainstorms, sometimes dramatically, depending on the type and scale of the storm and its velocity of movement. Within a storm, the average intensity tends to decrease with an increase in the storm area.
On a larger scale, seasonal variations in rainfall vary with climate. Humid temperate areas tend to have rainfalls that are fairly evenly distributed throughout the year; Mediterranean areas have a winter peak with low summer rainfalls; savanna areas have a double peak in rainfall; and equatorial areas again have a relatively even distribution of rainfall over the course of the year. Average annual rainfalls also vary considerably. The minimum recorded long-term average is 0.76 millimetre at Arica, Chile; the maximum 11,897.36 millimetres at Tutunendo, Colombia. The maximum recorded rainfall intensities are 38 millimetres in one minute (Barot, Guadeloupe, 1970); 1,870 millimetres in a single day (Cilaos, Réunion, 1952); and 26,461 millimetres in one year (Cherrapunji, India, 1861).
When precipitation reaches the surface in vegetated areas, a certain percentage of it is retained on or intercepted by the vegetation. Rainfall that is not intercepted is referred to as throughfall. Water that reaches the ground via the trunks and stems of the vegetation is called stemflow. The interception storage capacities of the vegetation vary with the type and structure of the vegetation and with meteorologic factors. Measurements have shown that up to eight millimetres of rainfall can be intercepted by some vegetation canopies. The intercepted water is evaporated back into the atmosphere at rates determined by the prevailing meteorologic conditions and the nature of the vegetation. In humid temperate areas evaporation of intercepted water can be an important component of the water balance. Forest areas have been shown to have greater interception losses than adjacent grassland areas. This is due to the greater aerodynamic roughness of the forest canopy, resulting in a much more efficient transfer of water vapour away from the surface.
When water from a rainstorm or a period of snowmelt reaches the ground, some or all of it will infiltrate the soil. The rate of infiltration depends on the intensity of the input, the initial moisture condition of the surface soil layer, and the hydraulic characteristics of the soil. Small-scale effects such as the presence of a surface seal of low permeability (due to the rearrangement of surface soil particles by rain splash) or the presence of large channels and cracks in the surface soil may be important in controlling infiltration rates. Water in excess of the infiltration capacity of the soil will flow overland as surface runoff once the minor undulations in the surface (the depression storage) have been filled. Such runoff occurs most frequently on bare soils and in areas subject to high rainfall intensities. In many environments rainfall intensities rarely exceed the infiltration capacities of vegetated soil surfaces. The occurrence of surface runoff is then more likely to be generated by rainfall on completely saturated soil.
Rates of evapotranspiration of water back to the atmosphere depend on the nature of the surface, the availability of water, and the "evaporative demand" of the atmosphere (i.e., the rate at which water vapour can be transported away from the surface under the prevailing meteorologic conditions). Estimation of evapotranspiration rates is important in determining expected rates of stream discharge and in controlling irrigation schemes. The concept of potential evapotranspiration—the possible rate of loss without any limits imposed by the supply of water—has been an important one in the development of hydrology. Most direct measurements of rates of potential evapotranspiration are made using standard evapotranspiration pans with an open water surface. Such measurements serve as a useful standard for comparative purposes, but measured rates may be very different from appropriate potential rates for the surrounding surfaces because of the different thermal and roughness characteristics of the vegetation. In fact, the measured pan rate may be affected by the nature of the surrounding surface due to the influence of evapotranspiration on the humidity of the lower atmosphere.
A distinction also must be drawn between potential rates of evapotranspiration and actual rates. Actual rates may be higher than pan rates for a well-watered, rough vegetation canopy. With a limited water supply available from moisture in the soil, actual rates will fall below potential rates, gradually declining as the moisture supply is depleted. Plants can have some effect on rates of evapotranspiration under dry conditions through physiological controls on their stomata—small openings in the leaf surfaces that are the primary point of transfer of water vapour to the atmosphere. The degree of control varies with plant species.
The only reliable way of measuring actual evapotranspiration is to use large containers (sometimes on the order of several metres across) called lysimeters, evaluate the different components of the water balance precisely, and calculate the evapotranspiration by subtraction. A similar technique is often employed at the catchment scale, although the measurement of the other components of the water balance is then necessarily less precise.
Soil moisture
The soil provides a major reservoir for water within a catchment. Soil moisture levels rise when there is sufficient rainfall to exceed losses to evapotranspiration and drainage to streams and groundwater. They are depleted during the summer when evapotranspiration rates are high. Levels of soil moisture are important for plant and crop growth, soil erosion, and slope stability. The moisture status of the soil is expressed in terms of a volumetric moisture content and the capillary potential of the water held in the soil pores. As the soil becomes wet, the water is held in larger pores, and the capillary potential increases.
Capillary potential may be measured by using a tensiometer consisting of a water-filled porous cup connected to a manometer or pressure transducer. Soil moisture content is often measured gravimetrically by drying a soil sample under controlled conditions, though there are now available moisture meters based on the scattering of neutrons or absorption of gamma rays from a radioactive source.
The rate at which water flows through soil is dependent on the gradient of hydraulic potential (the sum of capillary potential and elevation) and the physical properties of the soil expressed in terms of a parameter called hydraulic conductivity, which varies with soil moisture in a nonlinear way. Measured sample values of hydraulic conductivity have been shown to vary rapidly in space, making the use of measured point values for predictive purposes at larger scales subject to some uncertainty.
Water also moves in soil because of differences in temperature and chemical concentrations of solutes in soil water. The latter, which can be expressed as an osmotic potential, is particularly important for the movement of water into plant roots due to high solute concentrations within the root water.
Some rocks allow little or no water to flow through; these are known as impermeable rocks, or aquicludes. Others are permeable and allow considerable storage of water and act as major sources of water supply; these are known as aquifers. Aquifers overlain by an impermeable layer are called confined aquifers; aquifers overlain by an unsaturated, or vadose, zone of permeable materials are called unconfined aquifers. The boundary between the saturated and unsaturated zones is known as the water table. In some confined aquifers, hydraulic potentials may exceed those required to bring the water to the surface. These are artesian aquifers. A well drilled into such an aquifer will cause water to gush to the surface, sometimes with considerable force. Continued use of artesian water, however, will cause potentials to decline until eventually the water may have to be pumped to the surface.
The water found in groundwater bodies is replenished by drainage through the soil, which is often a slow process. This drainage is referred to as groundwater recharge. Rates of groundwater recharge are greatest when rainfall inputs to the soil exceed evapotranspiration losses. When the water table is deep underground, the water of the aquifer may be exceedingly old, possibly resulting from a past climatic regime. A good example is the water of the Nubian sandstone aquifer, which extends through several countries in an area that is now the Sahara desert. The water is being used extensively for water supply and irrigation purposes. Radioisotope dating techniques have shown that this water is many thousands of years old. The use of such water, which is not being recharged under the current climatic regime, is termed groundwater mining.
In many aquifers, groundwater levels have fallen drastically in recent times. Such depletion increases pumping costs, causes wells and rivers to dry up, and, where a coastal aquifer is in hydraulic contact with seawater, can cause the intrusion of saline water. Attempts have been made to augment recharge by the use of waste waters and the ponding of excess river flows. A scheme to pump winter river flows into the Chalk aquifer that underlies London has reversed the downward trend of the water table.
Water table levels in an aquifer are measured by using observation wells. Successive measurements of water levels over time may be plotted as a well hydrograph. The hydraulic characteristics of a particular aquifer around a well can be determined by the response of the water table to controlled pumping. Many aquifers exhibit two types of water storage: primary porosity consisting of the smaller pores and secondary porosity or fractures within the rock mass. The latter may make up only a small proportion of the total pore space but may dominate the flow characteristics of the aquifer. They are of particular importance to the movement of pollutants through the groundwater.
Runoff and stream discharge
Runoff is the downward movement of surface water under gravity in channels ranging from small rills to large rivers. Channel flows of this sort can be perennial, flowing all the time, or they can be ephemeral, flowing intermittently after periods of rainfall or snowmelt. Such surface waters provide the majority of the water utilized by humans. Some rivers, such as the Colorado River in the western United States, are used so intensively that often no water reaches the sea. Others flowing through hot, dry areas, as, for example, the Lower Nile, became smaller downstream as they lose water to evaporation and groundwater storage.
Stream discharge is normally expressed in units of volume per unit time (e.g., cubic metres per second), although this is sometimes converted to an equivalent depth over the upstream catchment area. There are a number of techniques for measuring stream discharge. Measurements of velocities using current meters or ultrasonic sounding can be multiplied by the cross-sectional area of flow. Dilution of a tracer can also be used to estimate the total discharge. Weirs of different types are frequently employed at discharge measurement sites. These are constructed so as to give a unique relationship between upstream water level and stream discharge. Water levels can then be measured continuously, usually with a float recorder, to construct a record of discharge over time—namely, a stream hydrograph. Analysis of the hydrographic response to catchment inputs can reveal much about the nature of the catchment and the hydrologic processes within it.
Stream discharge data are presented in terms of daily, monthly, and annual flow volumes, though for some purposes (e.g., flood routing) shorter time periods may be appropriate. The frequency characteristics of peak discharges and low flows are also of importance to water resource planning. These are analyzed using some assumed probability distribution in a way similar to rainfalls. A time recording of annual maximum flood is usually used in flood-frequency analysis. For design purposes the hydrologist may be asked to estimate the flood with a recurrence interval of 50 or 100 years or longer. There are few discharge records that are longer than 50 years, so such estimates are almost always based on inadequate data.
Knowledge of the discharge characteristics of catchments is essential to water supply planning and management, flood forecasting and routing, and floodplain regulation. Discharges vary over short lengths of time during storm periods, seasonally with the seasonal changes in evapotranspiration losses, and over longer periods of time as the rainfall regime changes from year to year. Discharge characteristics also vary with climate. In some places discharge represents only a minor component of the catchment water balance, the losses being dominated by evapotranspiration.
The discharge hydrograph that results from a rainstorm represents the integrated effects of the surface and subsurface flow processes in the catchment. Traditionally, hydrologists have considered the bulk of a storm hydrograph to consist of storm rainfall that has reached the stream primarily by surface routes. Recent work using naturally occurring isotope tracers such as deuterium has shown, however, that in many humid temperate areas the bulk of the storm hydrograph consists of pre-event water. This water has been stored within the catchment between storms and displaced by the rainfall during the storm. This suggests that subsurface flow processes may play a more important role in the storm response of catchments than has previously been thought possible.
Modeling catchment hydrology
The availability of high-speed computers has resulted in a widespread use of computer models in the analysis and prediction of hydrologic variables for research as well as for practical design and management purposes. These models vary greatly in type and complexity, from simple computer implementations of methods previously based on manual calculations to attempts to solve the nonlinear partial differential equations describing surface and subsurface flow processes that require much computation. All have their practical limitations.
The simpler models treat the catchment as a single "lumped" (or undifferentiated) unit. It is clearly not possible to describe hydrologic processes in detail in such a model, and most processes are represented as empirical functional relationships between inputs and outputs. Some lumped models do not refer to the internal hydrologic processes of the catchment at all but use systems analysis techniques to relate inputs to outputs. The parameters of such computer models are calibrated by fitting the model to simulate a known discharge record. It is consequently very difficult to interpret parameters derived in this manner in a physically meaningful way or to extend the use of the model to sites where there are no discharge records. Parameter values for ungauged sites can sometimes be estimated from empirical relationships between catchment characteristics and parameter values derived from fitting a model at a number of gauged sites. The uncertainties in such a procedure, however, are high.
The more-complex computer models attempt to analyze the internal processes of the hydrologic system in greater detail, taking into account the spatial nature of the catchment, its topography, soils, vegetation, and geology. These are "distributed" models, usually formulated in terms of flow equations for each hydrologic process considered to be important. Some processes such as channel flows and groundwater flows can be described in a reasonably satisfactory way. In the case of other processes, as, for example, flow through the soil and evapotranspiration, hydrologists cannot be so sure of their descriptions. Distributed models tend to have many parameters. In principle, many of these parameters can be measured in the field or can be estimated from the physical characteristics of the catchment. In practice, such models have proved difficult to apply and have not been shown to provide more accurate results than simpler models in spite of their theoretical rigour.
Most models for hydrologic forecasting in practical use today are deterministic; that is to say, given a sequence of inputs to the model, the outputs are uniquely determined. In a probabilistic description of catchment hydrology, the effects of uncertainty in the model inputs, parameters, or descriptive equations must be reflected in a degree of uncertainty in the outputs. Such a model is known as a stochastic model.
Water quality
Natural water is a dilute solution of elements dissolved from Earth's crust or washed from the atmosphere. Its ionic concentration varies from less than 100 milligrams per litre in snow, rain, hail, and some mountain lakes and streams to as high as 400,000 milligrams per litre in the saline lakes of internal drainage systems or old groundwaters associated with marine sediments.
Water quality is influenced by natural factors and by human activities, both of which are the subject of much hydrologic study. The natural quality of water varies from place to place with climate and geology, with stream discharge, and with the season of the year. After precipitation reaches the ground, water percolates through organic material such as roots and leaf litter, dissolves minerals from the soil and rock through which it flows, and reacts with living things from microscopic organisms to humans. Water quality also is modified by temperature, soil bacteria, evaporation, and other environmental factors.
Pollution is the degradation of water quality by human activities. Pollution of surface and subsurface waters arises from many causes, but it is having increasingly serious effects on hydrologic systems. In some areas the precipitation inputs to the system are already highly polluted, primarily by acids resulting from the combustion of fossil fuels in power generation and automobiles.
Other serious causes of pollution have been the dumping of industrial wastes and the discharge of untreated sewage into watercourses. Salt spread on roads in winter has resulted in the contamination of subsurface drinking water supplies in certain areas, as, for example, in Long Island, New York. Excess water resulting from deforestation or irrigation return flows that leach salts from soils in semiarid areas are major sources of pollution in the western United States and Western Australia.


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BUFFALO, N.Y. (AP) University at Buffalo football coach Jeff Quinn has agreed in principal to a five-year contract extension that locks him up through 2017.
The deal was announced Wednesday, two days before the Bulls (4-7, 3-4 Mid-American Conference) close their season at Bowling Green. Buffalo has shown improvement in its third season under Quinn, after going a combined 5-19 the previous two years.
The Bulls have won three straight for the first time since winning five in a row since 2008, when they won the conference championship.
First-year athletic director Danny White credited Quinn for having the foundation in place for a breakout season next year. Buffalo is set to return 17 starters.
Quinn succeeded Turner Gill. He previously served as a longtime assistant under current Notre Dame coach Brian Kelly.


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Tables on clinical evaluation of influenza vaccines
NB: When opening attached abstracts from the Excel table - users may receive an anti-virus warning. Please be assured the attached files are safe for download and the warning is generated by MS Office being cautious.
Information about immunogenicity, as well as efficacy or effectiveness (when available) of human influenza vaccines is presented on two separate tables for pandemic/potentially pandemic and seasonal vaccines. Both sets of data include interventional and observational studies.
The table on pandemic/potentially pandemic vaccines, compiled by WHO starting in 2007 upon request of its Member States and of various stakeholders in the area of pandemic preparedness, provides an abbreviated description of data provided in preliminary form to WHO on the status of recent development of vaccines directed against influenza strains with pandemic potential.
The table on seasonal vaccines was prepared for the first time in 2012 to summarise data on safety, immunogenicity and efficacy/effectiveness in humans, including in high risk groups. Manufacturers from several countries have reported to WHO their work to assess in clinical trials the seasonal vaccines administrated by alternative ways or developed using new biotechnological approaches. Recently, the first quadrivalent live attenuated vaccine influenza vaccine was licenced in one country after a number of successful clinical trials.
Because of inherent variability in the hemagglutination inhibition and neutralization antibody assay systems used to measure immunogenicity, and the lack of standardized methods for these assays, it is unwise to attempt to make direct comparisons of results from different clinical trials. Moreover, data presented was in some cases obtained in small groups of volunteers.
This table was developed using data from:
- International Federation of Pharmaceutical Manufacturers & Associations (IFPMA)
- International Clinical Trials Registry Platform (ICTRP)
- ClinicalTrials.gov
Other sources of the information include materials presented at technical meetings convened by WHO, publications and direct contacts with manufacturers and investigators in charge of clinical trials. Upon specific request of clinical investigators or manufacturers, some data has not been included in the table, as indicated by the mention (No data).
The current version of the Table is proposed as an Excel document. This allows users to filter (using a drop down menu) the data for the following variables:
- type of vaccine
- producer
- Subtype of influenza virus
- Strain of influenza virus
- Substrate for production
- Adjuvant used
- Dose
- Clinical development phase
- Study diesign
- Number of subjects
- Age
- Schedule
- Route of administration of the vaccine
Both tables are revised periodically. WHO also calls on those who have not participated in its previous consultations to make available information on planned on going vaccine trials for inclusion into the Tables.
The Government of Canada is thanked for generous support to the initiation of this work.
Pandemic/potentially pandemic influenza vaccines
xlsx, 235kb
Updated February 2019
Seasonal influenza vaccines
xlsx, 450kb
Updated February 2019


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Communist China's Control over East Turkestan
As we have seen, there are many economic reasons why East Turkestan is very important to China. That country's interest in east Turkestan goes back thousands of years and the region has frequently been occupied by China, either fully or in part.
The latest Chinese occupation, that is still in existence today, began in the middle of the 1700s. The civil conflicts in East Turkestan in the seventeenth and eighteenth centuries not only damaged popular unity, but also weakened the state itself. At the same time, the Manchus came to power in China and the Manchu dynasty began. Throughout their rule, East Turkestan was run by centrally appointed governors and bureaucrats. In 1911 the Manchu Empire was overthrown and replaced by the Chinese Republic under Sun Yat Sen, the leader of the Kuomintang party, and East Turkestan was totally enslaved.
The cruelty inflicted on the people of East Turkestan by the Kuomintang regime led to a popular uprising and a declaration of independence in 1931. Up until then, the Muslims of East Turkestan, aware of the political realities of the time, avoided any initiatives aimed at securing independence. It was not only China that had its sights set on the region, but Soviet Russia was also waiting for an opportunity to take it over. The people of East Turkestan were aware of this (and of the sufferings the Russians had inflicted on the Muslims of West Turkestan) and for this reason preferred to accept the status quo rather than fall into communist hands. However, the 1931 move towards independence left the Muslims facing the very threat they had feared. China was able to put the movement down only with help from Soviet Russia, and a large part of the region came under Soviet control.
Mao saluting his army after the communists had captured Beijing.
That interesting outcome was the result of a number of developments: China realized that it would be unable to quell the East Turkestan uprising on its own, and signed a secret agreement with Soviet Russia. As a result it acquired weapons and troops from the Russians. Despite this move, however, it still proved impossible to put the uprising down. In 1933, the Red Army invaded East Turkestan by land and defeated the Muslim forces. Following a number of battles in 1934-1937, East Turkestan found itself under de facto Soviet rule. The savagery and oppression inflicted on the peoples of the Soviet republics were now visited on the Muslims of East Turkestan. The Red Army carried out mass killings, tore down mosques, and even raped women.
With the outbreak of the Second World War, the Russians withdrew their forces from East Turkestan. As the nationalist Chinese government was defeated by Mao's communist guerillas in various regions of the country, it fled to Formosa (Taiwan). China fell to the communists, and East Turkestan with it.
Within the course of that process, the people of East Turkestan once more made a bid for independence, and the independent Republic of East Turkestan was declared in 1944, though it only lasted until Mao took control of China in 1949.
The "Red" Age in East Turkestan
The first communist government in the world came to power in Russia. The Muslims of East Turkestan closely followed the developments in West Turkestan (Kazakh, Uzbek, Kyrgyz, Turkmen and Tajik) territories under Soviet domination, with which they shared common borders and historical, religious, ethnic and cultural links. In particular, those such as the late Isa Yusuf Alptekin (who served in West Turkestan and witnessed the communist Russian oppression at first hand), warned both the Chinese government and the Muslims of East Turkestan against the communist menace. It was a common communist tactic to pay lip service to such concepts as equality, social justice and the freedoms of nations until they came to power, at which time things change. Equality would be replaced by the orders of the Politbureau, social justice by exploitation, and freedoms by expulsions, torture, labor camps, and mass executions.
Indeed, those same developments were experienced in East Turkestan. At the 7th Congress in 1945, before coming to power, Mao declared that when the communists did come to power, they would allow different ethnic groups to determine their own futures and establish their own administrations.23As soon as they came to power, however, they ignored those promises and declared:
"For two thousand years Xinjiang has been an inalienable part of an indivisible China; therefore, there would be no sense in dividing China into federated republics; this is a demand hostile to history and socialism…"24
The communists slaughtered thousands of innocent people during their takeover in China.
Cruelty and oppression followed. First, the leaders of the Republic of East Turkestan were martyred in a mysterious plane crash on their way to a meeting with Chairman Mao. Later, the Red Chinese government, which regarded East Turkestan as part of its own territory (and was unwilling to let it go) set about ruthlessly martyring the Muslim population. The first war was waged against the Muslims' beliefs. Schools providing religious instruction were closed, religious leaders were arrested, and the majority of them were martyred. Portraits of Mao and Communist Party flags were hung up in mosques, and Muslims were ordered to show them due respect. Some Muslims were arrested and executed on the pretext of being pan-Turkish, others of being pan-Islamic. Another aspect of the repression was forced exile. Many Muslims who were forced off their lands died en route because of the weather conditions. Between 1949 and 1952, 2.8 million East Turkestan Muslims were martyred by various means. The figure was 3.5 million between 1952 and 1957, 6.7 million between 1958 and 1960, and 13.3 million between 1961 and 1965.
Oppression, slaughter and torture are integral parts of the communist regime. Scenes of this savagery against the Muslims of East Turkestan are also frequently witnessed in China itself..
As the Muslims were being systematically exterminated, Chinese were brought in to replace them in an attempt to prevent Muslims' rightful claims to their own land. Another method employed by the Mao regime, which wanted to turn East Turkestan into a province of China, was "family planning" by means of forced abortions. This communist brutality, which is still going on today, will be considered in more detail in subsequent chapters of this book.
Prominent Names in East Turkestan's Struggle for Freedom
The beginning of the twentieth century was a time when national and spiritual feelings in East Turkestan began to stir. This "national awakening" of the Uighur Turks came about by means of Abdulqadir Damulla, who began his activities following a trip to Muslim countries such as Turkey, Egypt and Syria. One of the most important needs of the time was for the people to be made aware of their sacred values and historical heritage. Damulla opened a school called the Matla'ul Hidayat, and began to teach the young people of East Turkestan about their history, as well as helping to raise the popular consciousness by means of the books he published. Following Damulla, the struggle in East Turkestan was taken on by the "the Three Masters," Isa Yusuf Alptekin, Muhammed Emin Bugra, and Mesud Sabri Baykuzu. Baykuzu's struggle ended with his arrest by the communist Chinese administration in 1951 (and he was martyred by lethal injection the following year). Alptekin and Bugra continued the struggle until the very end of their lives.
Alptekin served as the secretary of the East Turkestan Provincial Government, itself subordinate to China, and spent his whole life speaking about the rightful claims of East Turkestan on international platforms and trying to free the Muslims. He started working at the Chinese Consulate in West Turkestan at the age of 26. This was a time when the Soviet oppression of the Turkish Muslims of West Turkestan was at its height, and saw the start of Alptekin's struggle as he witnessed communist mentality and practice first hand. Throughout his time in West Turkestan, he established contacts with people who supported independence for East Turkestan (but had to carry out his activities in secret).
One of the subjects Alptekin was most concerned with was protecting the people from communism. He even made contacts within the Chinese government in the belief that this would enable him to operate more effectively against communism. He also represented his country at the Chinese parliament between 1936 and 1945. When the communists first seized Beijing and then marched towards East Turkestan, Alptekin was forced to abandon his country. In 1954 he settled in Istanbul and began to work from there. He traveled to many countries in order to tell the world about the suffering in East Turkestan, and to host conferences, attend panels, and give speeches at universities.
Muhammed Emin Bugra's name went down in the history of the East Turkestan struggle with his extensive work Dogu Turkistan Tarihi (The History of East Turkestan). He personally served in the 1931 independence movement, and was instrumental in freeing such cities as Hotan and Yarkent from Chinese occupation. He served as a minister in the East Turkestan state established in 1944, and sought asylum in India shortly before the Chinese invasion. From there he moved to Turkey, and carried on the fight from there.
The lifelong struggle waged with honor by these patriots is still going on today. There are currently some 20 associations and organizations active on East Turkestan's behalf in the international arena. These all work together under the umbrella of the East Turkestan National Council (ETNC), and are working to have the voice of the people of East Turkestan heard by the outside world.
23. Lydia Holubnchy, The East Turkic Review, No 4, 1960, Munich, p. 94
24. Ziya Samedi, Kommunizim Tugi, Almaty, March 18, 1979


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Jason Foscolo to Explore a Legal Framework for the New Food Movement
Jason Foscolo, principal attorney at The Food Law Firm, will kick off Part II of the Frontiers in Food and Agriculture webinar series on Tuesday, November 6.
Part II of the series, titled A Legal Framework for the New Food Movement, will examine the legal structures that support and enable a new food movement. Mr. Foscolo's presentation will explore how specialized legal tools can be used to promote sustainability, ethical livestock production, and soil-enhancing agriculture practices. In particular, he will highlight the unique features of the cooperative model in agricultural contexts, the sustainable cultivation of livestock through contract production, and agricultural leases that reward tenants for soil-enhancing farming practices
The series continues Wednesday, November 13, with Laurie Ristino, director of the Center for Agriculture and Food Systems at Vermont Law School; her presentation will offer a brief overview of modern agriculture history and the forces that produced our highly efficient, industrialized food system – touching upon the environmental, social, and economic impacts of our consolidated food production and the economies of scale that define its production, distribution, and marketing. Rachel Armstrong (11/20), and Janelle Orsi (12/4) will explore new business models to help farmers access the legal system as well as the possibility of re-envisioning our food system as a commons. These guests, in sum, will shed light on the role of law in giving the emerging food movement legitimacy and durability.
For more detailed information on each webinar see YCELP's calendar of upcoming events: http://envirocenter.yale.edu/events.
To register for any of the webinars in Part II, including Jason Foscolo's, please see the following links:
Food Law Activism: Legal Models for Sustainable Business
Jason Foscolo, Principle Attorney at The Food Law Firm
Wednesday, November 6, 2013| 11:00 AM – 12:00 PM EST
Registration: https://www4.gotomeeting.com/register/303489727
The New Food Movement: How We Got Here + Why It Matters
Laurie Ristino, Director, Center for Agriculture and Food Systems, Vermont Law School
Wednesday, November 13, 2013 | 12:00 – 1:00 PM EST
Registration: https://www4.gotomeeting.com/register/156388167
Business as Unusual: Building the New For Movement with Business Law
Rachel Armstrong, Executive Director, Farm Commons
Wednesday, November 20, 2013 | 12:00 – 1:00 PM EST
Registration: https://www4.gotomeeting.com/register/454961063
Legal Structures for Just and Sustainable Food Systems
Janelle Orsi, Executive Director, Sustainable Economies Law Center
Wednesday, December 4, 2013 | 3:00 – 4:00 PM EST
Registration: https://www4.gotomeeting.com/register/390068879


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Live Interop Session: Customer Case Study, Take Control of Mobile Devices on Your Network
Tablets and mobile devices are driving massive change in the IT world. We are seeing a few key shifts that need to be addressed:
The user to device ratio has changed, while IT resources stay the same:
- Early 1990s: Each user has one device on a wired connection.
- Late 1990s: Users have gone mobile with laptops and other local devices.
- Today: Employees require anytime, anywhere access with multiple devices per person.
IT is struggling to secure, manage and support employee-owned devices in the workplace, bringing it's own set of challenges:
- Classifying managed vs. unmanaged endpoints.
- Ensuring proper identification and authentication of devices.
- Associate each user with the proper host.
It all comes down to this: when your employee brings an iPad into work, how can you centralize access and policy management, without adding IT resources?
Join our session to learn how the Cisco Identity Services Engine and Cisco Prime Network Control System offer the solution. Timothy Abbott, Senior Network Engineer, CCNA, CCNP will be on-site to present a case study from his experience at the San Antonio Water System.
We hope to see you Wednesday May 11th, 11:15am – 12:00pm in the Mandalay Bay L conference room. Learn more.
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