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October 25, 2009 Length: 42:27
Fr. Thomas continues to get listener feedback on his teaching on God's wrath. In this follow-up lesson, he explores further how the Scriptures and the Fathers express this difficult concept as compared to the hellenistic and platonic views sometimes expressed through history.
We reflected upon the wrath of God, and we said that the wrath of God is a reality, that the scripture is very clear that God gets angry with us, His wrath is upon us, He is not pleased with us, and He expresses that wrath upon us for the sake of our salvation, for the sake of our good. We said that the wrath of God proceeds from His very love, that God is love, that God loves us, and when you love someone and they do stupid things and foolish things and act wickedly, then it is very appropriate to be angry.
So we have in Scripture, again and again—anyone who would read the Bible cannot fail to see—the wrath of God. In fact, there are two words for it that are used in Scripture. In the Greek translation of the Hebrew text, you have two Greek words, one is orgi and the other is thymos.
Orgi simply means anger, or wrath. Thymos is a word that translates as wrath or anger, but actually, in Platonic literature, that was a quality of human beings called the irascible, the zealous, the fiery, that there is a kind of fiery element, a thymos that is within human beings, and in the Scripture this is applied to God himself, that God has this kind of fiery, we might even say, impassioned, relationship to us that is expressed in wrath, or in anger, or in delight, or in pleasure. These things are spoken about in the bible and they are spoken about very realistically.
Some of the folks who have emailed me about what I had to say about the wrath of God on the radio found some objections to it, particularly in some of the Church Fathers, where you have the teaching that anger and wrath do not really belong to Divinity, as such, that God is perfect, that God is unmoved, that God is impassable, that God cannot be acted upon, and that certainly within the Divinity itself, these kind of qualities have no meaning whatsoever. In fact, they simply do not exist. There is a sense in which that is definitely true, and I think that if we took the Bible and how the Church Fathers interpret the Bible, we would see that within Divinity itself, within the Godhead, within the persons of Father, Son and Holy Spirit, there is no anger, there is no wrath, there is no passion, there are no emotions in a human sense.
But we have to be very careful here, because there is one sense, where folks would say that none of these things exist in God and they are not real for God at all, and they are not even real when God seems to show them to us. They base their idea on a Platonistic or Hellenistic view that a static, impassable, unchangeable, uncaused, pure being is perfection, and is perfection even for God, so that God then, is supreme being, that God is perfectly One, that God is unmoved, that God is impassable, and that comes from the Hellenistic tradition, reflecting philosophically on things, and coming to the conclusion that the perfect being would be immutable, impassable, unchanging, perfectly one, and this led to some very bad results for Christianity.
Namely, it led some people to claim that in the Trinity itself, in the Godhead itself, there is only the one God, and even Father, Son, and Holy Spirit are somehow ways of speaking about the one God who is perfectly one in Himself, that there is only relationship in God, but that the unity of God is so perfectly one that, even St. Augustine said in his book, De Trinitate that we only speak of three persons in the Godhead conventionally. We only speak about that because of the ways revelation speaks to us, but that God, in Himself, is not Trinity at all, He is perfectly one, and that the Father, Son, and Spirit are three modal expressions of the one God who is perfectly, arithmetically one, and so on.
Another bad result of this Hellenistic tradition was to just take all the elements of creation and to take being as opposed to becoming, unity as opposed to multiplicity, unchanging as opposed to change, immutable as opposed to mutable, and then saying God is the being, the one, the unchangeable, the immutable, the impassable, and that is divine perfection.
According to Christianity, following the Bible, that is just plain not true. The Christian view, and it had to be worked out over centuries, and perhaps it was only completely worked out in the 13th century, 1300 years after Jesus, in the great controversy of St. Gregory Palamas with the West about the reality of the divine energies and the divine actions, which St. Gregory and his confreres, and the Councils that are accepted by the Orthodox Church as true and universally received and accepted, is that the actions and the operations of God toward us are as divine and are as real as anything we can possibly say.
When the Bible speaks about God being angry or being wrathful, or being delighted in us, or grieving over us, or taking pleasure in us, those are realities, when it says that God shows and reveals His glory, His power, His wisdom, His truth, His might, His goodness, His beauty. Those are realities, those are true things. They are not just analogies, they are not just metaphors. They are saying something really true, and the saints have experienced these things. The saints have experienced the love of God, the power of God, the beauty of God. Saints have even experienced the wrath of God. They have experienced God's chastening upon them. So the claim is that these are real, and that they are as divine as whatever God is in His own divine realm, in His own divine existence and being.
And the tradition of the Church, following the Bible, that speaks about the holiness of God, the incomparability of God, the God who is totally different from anything in heaven and on earth, they would say, and certainly St. Gregory Palamas would say this, I've said this on the radio before, that if you say God is, or God is being, even that is somehow not true in relationship to God in God's self. God reveals Himself to us as existing, but existence is a category that does not, strictly speaking, apply to divinity as such. God is beyond being, He is beyond existence, He is beyond being and becoming, He is beyond change and non-change, He is beyond mutable and immutable. You cannot say he is immutable and not mutable. You cannot say he is being and not becoming. God is none of those things. He is completely beyond them all.
You could ask the question, "How can you say this, how do you know this?" The answer would be, "We know this because God has revealed himself to us. God has shown Himself to us. He has acted in our world, and we know His divine actions, and we know these actions are really divine."
But when we experience these actions, for example, when we experience God's wrath, or when we know God's beauty, or when we come to commune in God's wisdom, and God's knowledge, and even God's power, we know that our very experience makes us confess that we know that these are the ways that God reveals himself to us which are truly divine, they are accommodated to us, they are made adequate to us, but they lead us into the conclusion that God Himself, in Himself, is beyond all of these things, that He is none of those things.
Probably, in the tradition of Christianity, one of the most memorable sentences that I can think of in my readings over the last 50 years or so, is a statement of St. Maximus the Confessor. I am sure that St. Maximus would have agreed totally with St. John Chrysostom's liturgy that we serve in church, that God is ineffable, inconceivable, invisible, incomprehensible, but God is also ever-existing and always the same, in the sense that He is not changing, and one day becoming one way, and one day becoming another, and being fickle, but that when you notice incomprehensible, unknowable, inconceivable God, what you know is that God is beyond everything. St. Maximus said, "When it comes to divinity, the best that we can do, the ultimate that we can do is to say that God is supra-non-knowable." He is even beyond non-knowing. He is not only beyond knowing, He is beyond non-knowing. He is supra-non-knowable, and he can only be supra-non-known. You cannot know God, but you can supra-non-know God.
In other words, you could have this contact with God, this astonishment and awe and wonder, where you say God is even beyond unknowing. He is beyond knowing and unknowing both. God is the supra-non-knowable who can be supra-non-known through an act, as Maximus said, of supra-non-knowing, supra-non-knowledge. That is a quality human beings are capable of, that is, experiencing God. This was beautifully formulated by Dr. Gregory Palamas in the 14th century. All of the fathers would say, we know these things because we experience God, and it is really God that we are experiencing. When we claim to know God by experience, by vision, by reality, for example, in Palamism, the uncreated light of God, we would say that uncreated light is really divine. It is not like human light at all, it is not like created light at all. We call it light, but it is beyond light, because we do not have the words to speak of it, but we would still insist that it is real. The Western tradition, that really was Platonistic, Hellenistic, like Anselm of Canterbury, even like Thomas Aquinas, like the Council of Trent, they said no, these things are not real, that God is uncaused, He is supreme being, He is beyond everything, He is beyond passibility, He is incomprehensible in Himself, but what we have to say about Him is that He is the unmoved mover. He is the uncaused cause. He is the pure unity. There is no plurality, there is no dynamism, there is no action at all in God that is real—you just cannot say that.
As Anselm interpreted, he said every time the bible speaks about wrath, or about anger, or about delight, or about beauty, or about glory, or about wisdom, this is only metaphor. These are just metaphors, these are just analogies, they do not really exist in reality. So, the Barlamites attack the Palamites in the 14th century by saying, you guys are nuts. You cannot really experience God. You cannot claim that you really know the light, and the beauty, and the glory of God. That is impossible. God cannot do this because God cannot change. God cannot act in that way. He is pure act. He is actos puros, he is pure act. And all this multiplicity is just analogy, or you could possibly say, that is just different ways of speaking about what in reality is one and the same thing.
So, the immutable, impassable God is sometimes experienced by us as love, sometimes as anger, sometimes as beauty, sometimes as power. But these are only our different ways of speaking about something which in and of itself is one and exactly the same thing. They are not really different. The point would be, there is no differentiation in the Godhead at all. There is no action or movement in the Godhead at all, and when we say that there is, we are only speaking in a metaphorical or analogical way.
The Palamites, and Orthodoxy now, as the universal Church, says that is not true. We endorse Palamism and say that St. Gregory Palamas is a saint, and we endorse his interpretation of earlier church fathers, like Maximus, like Gregory the Theologian, and like Gregory of Nyssa, particularly, who was very Hellenistic. Gregory of Nyssa, whom someone who emailed quoted, speaks about God having no anger and no wrath, because He is impassable and Immutable, and anybody who knows theology, at least a little bit, would say, well sure, that is true. God in Himself is beyond all of these things.
You still have to affirm though, that when God acts toward creation and acts in creation, the creation that He made and wants to be in real communion with, He acts toward us in these ways and these ways are real, and they are really divine, and they really come from God, and they do not destroy the unity and the simplicity and the impassability of God. They do not. They are expressions of it, but real expressions of the living God, who is not a Platonistic idea, but is really an I am, is a living God, who acts and breathes and speaks, and the claim is, following the bible, the church fathers would say, ultimately, that these things are real.
A word about the Church Fathers. Not every Church Father says everything absolutely correctly. And a lot of the earlier Church Fathers had to be corrected by later church fathers. For example, when you read about the Father, Son and Holy Spirit in the earliest patristic literature, it sounds like they do not really believe in the Holy Trinity as being absolutely divine in exactly the same way. They speak of the Son as a lesser God, or a second God. All of that had to be corrected, and it took 400 years to correct it, and even then it was not totally corrected, because there was an argument again about how the Holy Spirit relates to the Father and the Son, and this goes on forever in some sense.
The story is never over, but at the same time, we have to know that that happens. St. Maximus the Confessor, whom we just mentioned, wrote a whole treatise called De Ambigua, On the Ambiguities. He was straightening out the ambiguities in St. Gregory the Theologian. And we know that Gregory the Theologian, himself, was straightening out the ambiguities in the teaching of Basil the Great.
So you have this mutual correction and growth and development in theology through the centuries, and there is a sense in which you could say, this issue of how God can be, on one hand, and in one aspect, in Himself, supra-non-knowable, completely beyond, absolutely transcendent, not like anything in heaven and on earth, that you can only be totally silent in front of, and only be in astonishment and wonder and you cannot speak, and if you would speak about it, as Gregory of Nyssa said, quoting Psalm 116, every man is a liar. What you are saying is just plain not true.
On the other hand, you have God in action, you have God revealing Himself, God showing Himself, God manifesting Himself, God relating to His creation, and He does so in many different forms and in many different ways, and in fact, even Gregory of Nyssa said, every day God appears different to us and in some sense, He really is. There is real multiplicity, real differentiation, and the Pseudo-Areopagite, St. Dionysius, in his Mystical Theology, would even say that there is real differentiation in the Godhead itself. On the one hand, God is beyond all change and is perfectly one, but the one is perfectly plural and the plurality is perfectly one. The many is real and the one is real, and in God those contradictions in created order are overcome, because God is not a creature and He is completely different.
We have to affirm both things. On one hand, Metropolitan Kallistos Ware, one of the great theologians of our time, quoting Cardinal Newman, a Roman Catholic, said, "Theology is a saying and an unsaying in a positive effect." You say one thing, and then you negate it by saying something else, and both are true in different contexts.
It is almost like in modern science, when people ask, "Is electricity a wave, or is it a particle?" Well, it is both. Sometimes it is better to speak about it as a wave, and that is truer to what you are trying to talk about, and other times it is better to speak about it as a particle, because it is true to what you are trying to talk about. If you are trying to talk about God in God's self, then you use all the super-duper-duper apophatic language. God is beyond everything transcendent, unknowable, inconceivable, ineffable, supra-non-knowable, and that is true. But when God acts, God speaks, God creates, God relates to creation, then you have to say that He really acts in such a away that His actions are real. God really does get angry. God really does forgive. God really does show mercy.
On the one hand, the Bible will say, God has spoken, He will not change His mind, and on the other hand, you see God interacting with people like Hezekiah, where He told him he was going to die, and then He repents of it, and he does not die. Or Jonah, when He tells him to prophecy against the Ninevites, and then He forgives them. That is how a living God acts. We would say, in and of Himself, in Himself, none of this is contradictory.
Of course, what we would really say when we know God through Jesus Christ and in God's revelation, is that the wrath of God and the anger of God is an anger and wrath that is appropriate to God. It is an anger and wrath that comes out of love, that comes out of truth, that comes out of care for us, and concern that we would be chastened, that we would learn, that we would grow, that we would not be fools. So we would say, yes, there is a real wrath of God and you have to say that it is really and truly real, but you can never say that it is in any way sinful. God even says in the Psalm to human beings, "Be angry, but do not sin" (Psalm 4:4).
Well, that would be a good definition of God. He is angry, but He does not sin. He does not do evil. The anger of God is never evil. God is never evil. It is real. It is chastening. It is for our salvation. It is an expression of love. It is ultimately even overcome in the crucified Christ, whose righteousness removes the wrath of God upon creation, upon humanity. Christ brings a new humanity, a purified, righteous humanity to the world, that we can believe in, and by grace we can participate in. And even if we sin against it and repent, God will forgive us every single time for the sake of Jesus. But at the same time, this wrath of God is the wrath of love, and it is never, ever evil. It is never punitive. It is never cruel. It is never vindictive. It is certainly not sadistic.
I had a friend once who said to me, "You know, Father Tom, in my opinion there are only three possibilities: One is that there is no God and all this is just total nonsense, and everybody is killing each other all over the place, and we all end up cursed and dead and rotten in the tomb, and I can't accept that. The world is too beautiful, I have a sense of meaning, I can imagine a perfect world, and I can't believe that all this is just for nothing." But then he said, "But another possibility is that this world is a play-thing of God, that God is, in fact, a sadist, He is cruel. He lets Tsunamis come and smash all kinds of people. He delights in brimstoning Sodom and Gomorrah. He plays around with people. He lets their kids die."
I just saw two very moving films. One was about an Ethiopian Christian boy who was going to be killed, but the Ethiopian Jews were being saved by the Jews and taken to Israel, so the Christian mother makes her little boy go with the Jews and he has to pretend that he is a Jew so that he does not lose his life, and it is so sad, I mean when this boy leaves his mother, and he is weeping.
And then there is another movie about a little boy in Poland who, while hiding under the bed or somewhere, sees Nazi soldiers come in and shoot dead his father and his mother and drag off his 15-year-old sister to rape her, and he has to live with that his whole life. Some people would look at that and say, like Ivan Karamazov, said, "To hell with this world. God is God, but this world is impossible, and if God really made it this way, He is just a sadist, He is cruel, and if He is organizing everything, if He is directing everything, how can you possibly believe in that kind of a God? It looks like nothing means anything, everything is stupid and we are all just suffering for no good reason, and God is making it all happen, if there is a God."
But then my friend said, there is a third possibility, and that is that God had no choice. If he was going to have a human world, he had to have the suffering and therefore His anger had to come into it; he had to show his wrath toward sinners, and ultimately, he had to act to save the world through Jesus Christ, who takes upon Himself the sin of the world, and assuages the wrath of God by His total righteousness, even in the most horrible situation, when He is forsaken by God and man and hanging dead on the cross.
So either there is no God, or there is a monster God, or there is Christianity. That seems to be the three choices, and unless you are just some spiritualist and say, "Well, the material world and my body means nothing anyway, I have an immortal soul, and it is going to go off into…" and that is Hellenism, that is even Hinduism. It is even, in a sense, Buddhism.
But anybody who would affirm history, and would affirm the material world and would look out the window, like I am looking out now at the beautiful fall colors of the leaves of the trees, and could weep over this Jewish boy who saw his family killed and his sister dragged off, you have to say when you are looking at that, you cannot just believe that all this can happen and, and this little boy has an immortal soul and he will be happy in his soul, and what happened physically and materially to his poor sister and his family didn't mean anything. That would be absolutely ridiculous.
So the answer is Christ crucified, still. But if you believe in Christ crucified, and therefore you get involved with the God of Abraham, Isaac, Jacob, Moses, the God of Sodom and Gomorrah, the God of the Babylonian captivity, the God of the Bible, then you have to say that this God is the real God., and He is interacting with the real world.
And then his wrath, his anger, his mercy, all these are realities—his joy, his beauty—and we would even say as the Palamites say, that there is a multiplicity of divine actions and energies, all adequately shaped and formed to each individual person on earth, and to each moment in history, each second of time—are real. The experience of God in those conditions is real, and therefore the wrath of God, the anger of God, always an expression of God's goodness and love and beauty and truth, is never cruel, vindictive, sinful or wicked in any way.
Still, that wrath is absolutely real. So what you have to do is affirm both things. You have to affirm the supra-transcendent God, who is not simply impassable, or undifferentiated, or perfectly one and perfectly unchanging, that would be Hellenism. But you have to affirm the God who is beyond all of those things, who is really supra-non-knowable, beyond them all, and then you have to say, when that God creates a world and reveals Himself to human creatures who have a mind, and who have freedom, and who can understand, and who can see truth, and who are made in the image and likeness of God, then you have to say that when we speak about God toward us, yes, we would say, God cannot be acted upon against His own will, that you cannot harm God, you cannot make God suffer.
But on the other hand, you have to say, in His love for us, God is pained, God is angry, God is sad, and these things are really real, and they have to be accepted as real. The saints who have experienced them, they confess that this is real. When we know God, we know that these things, in fact, are real, and they are true.
We could add one more point here, thinking again about the wrath of God, and insisting, again, that it is an expression of God as good, God as loving, God as ultimately merciful. We can see the wrath as appropriate to God's love and even as an expression of His love because He cares about us, and even as a tool in His hands to purify us, but we have to see, ultimately, that it all has to be completely and totally solved, we have to be saved from that wrath, and we are, in the crucified Christ.
We can look again at Jesus, and it is very, very important that we do so. When we look at Jesus, we remember that according to the Christian faith, Jesus is revealing God to us in human form. He really is revealing God to us in human form. And here we want to insist again, and I would like to insist on, just because of some of the emails that I have just received, that we really have to take seriously the incarnation, and I am afraid that some of us do not. We are so insistent that Jesus Christ is a divine Logos and He is absolutely divine and that He is God, that we do not believe, really at the same time, that He is really human. And here, again, following the fathers, and especially Cyril of Alexandria and all of them after, we have to say that Jesus' humanity is as real as His divinity and we have to affirm both. And Jesus really is human.
As some person wrote to me and said, "Well, I can quote some Church Fathers who said Jesus as God was omniscient and He knew everything, so when He didn't know, it was only kat economia, according to the economy, or for pedagogical purposes, and so on. Well, I would say, be more careful in the reading of the Church Fathers, and read all of the Church Fathers, not just some, and read those who directly, consciously address this particular issue.
For example, Cyril of Alexandria, who himself had to be corrected, was very clear. He would say that, in as much as He is God, Jesus is supra-non-knowable, beyond everything, and His divinity is exactly that of the Father and Spirit, as Nicea and the early Fathers said, those before Cyril.
But Cyril insists on the reality of the incarnation, so that when the Logos becomes flesh and really becomes a human being, then He suffers, He dies even, the famous Theopaschite formula. He hungers, He thirsts, He weeps, He grieves, and He gets angry. He has all the human qualities, and humanity is limited. So He is a Jew and not a gentile, He is a man and not a woman. He lived in the first century, not the 21st. He knew certain things and did not know other things. He did not know Russian, for example.
You could say, well, as God he knew, as man He didn't. Well, if you want to say that, fine, and that is the way some of the earlier Fathers spoke, but that had to be explained a lot better, and it is not even explained well enough, in my opinion, to this present day, though people have tried to do that through the centuries.
But there is a truth there. The simplistic truth is, yes, if you are God you know everything, and if you are man, you don't. And Jesus is both. So in some sense He is omniscient, and in another sense, He is not. And the Fathers would say, in the economia, he is not.
But he really is not. He really is limited. He really is circumscribable. He really is contained. He really is in the body. He really has a human soul. Gregory the theologian fought for that against the Apollinarians. He really has a human will and human freedom. Maximus the Confessor was mutilated for holding that teaching.
So the same way that when we speak about God, when we say certain things about how God is in God's own self, in God's own divine realm, and how God is in acts toward us, and both are real, we have to say the same thing about Jesus, that in as much as He is divine, we affirm certain things, and in as much as He is human, we affirm certain things, and we hold together the mystery, and it is a great mystery, but nevertheless it is a truth. And the truth of the matter is, if you really believe in the incarnation, and really believe that Jesus is a real man, and the Council of Chalcedon insists on this.
By the way, speaking about the Council of Chalcedon, following St. Cyril in the Council of Ephesus, the Nestorians' whole problem was that, they being Hellenistic, said that God is unchanging, and therefore God cannot become a man, even. They denied the reality of the incarnation on the basis of the immutability and impassability of God. So they said, the immutable, impassable, unchanging God can unite Himself to a human person, namely Jesus of Nazareth, but He cannot really become the human person, Jesus of Nazareth. That was rejected as heresy, and it really was heresy because they tried to make a Church on that basis, it wasn't just a mistake.
And here, by the way, having been accused lately of heresy myself, I would like to say something. You have to be careful if you call someone a heretic. A heretic is a pretty great person who divides the Church and makes up a false church and opposes the true church. That is a heretic. And I would say, I'm not a heretic, that is for sure. I may be dumb. I may be stupid, I may be wrong, I may be mistaken, I may be incorrect, I may not understand things properly, but I'm certainly not a heretic. But I have to try to articulate the mystery, too. And I may not do it right in every case. And neither did any of the Church Fathers, by the way. I don't want to put myself in their category.
Nevertheless, the fact of the matter is that in some of their articulations, they were incorrect, or as my professor Verhovskoy used to say, the holy fathers are not holy spirits, they could be incorrect at times. And the professor used to say, also, that sometimes they are correct, but they are one-sided. He liked that expression, you can be one-sided. What you say may be correct, but if you just affirm it, while not affirming other things, then you deform it.
And that is what people did about God. If they just affirmed that He is one, and uncaused, and unchanging, and immutable, and impassable, and do not also affirm that He can really reveal Himself, and really show Himself, in many diverse forms, like angry, grieving, sad, merciful, then you are affirming one thing, but you are destroying the truth of it, because you are not affirming the other thing that also has to be affirmed.
When we look at Jesus and we affirm that He is both God and man, and that He is revealing divinity through His humanity, when it comes to the issue of wrath, we see that Jesus got angry. There are several places in Holy Scripture where Jesus clearly got angry.
In St. Mark's Gospel in the third chapter, Jesus is getting angry. This is what it says in St. Mark's gospel. It said, "He," Jesus, "entered the synagogue, and a man was there who had a withered hand, and they watched Him to see whether He, Jesus, would heal him on the Sabbath day, so that they might accuse him" (Mark 3:1-2). You see, they wanted to accuse Jesus. That is very important. They didn't really want to understand, they just wanted to accuse.
And I am afraid we have a lot of that today in the Church. We don't really want to understand each other, we just want to accuse each other. I don't know, we may listen to Ancient Faith Radio to find out what mistakes are being said by the speakers, because we have a tendency and a desire to accuse, rather than to understand—"Oh, that's not of God, that's just of the devil."
But it said they wanted to accuse him. "And he said to the man who had the withered hand, 'Come here.' And he said to them, 'Is it lawful on the Sabbath to do good, or to do harm, to save life or to kill?' But they were silent." They couldn't answer Jesus—they just remained silent.
"And He looked around at them," and it says, "with anger." And then it says that he, "grieved at their hardness of heart." (it says in Greek—grieving). So Jesus is angered, and he is grieving, at their hardness of heart. And then He says to the man, "stretch out your hand, and He heals him, and the Pharisees go out immediately, hold counsel with the Herodians against Jesus, how to destroy Him, how to put Him to death." (Mark 3:3-6)
What we want to see here is that, it says He spoke with anger, met orgis, that He spoke, grieving. And we know that Jesus grieved, He wept. He wept over Jerusalem, He wept over Lazarus, He wept in the Gethsemane garden.
We will talk about that again on the radio, Jesus' weeping. In fact, some mystical writer said once, "God became man in order to weep"—that God, in himself, is beyond weeping, but he himself, in creating a world that He loves, not only gets angry, but he weeps. And Jesus shows the weeping of God in his humanity. He shows the anger of God in His humanity.
And of course, we know how Jesus spoke against the Scribes and the Pharisees and the lawyers and the hypocrites in St. Matthew's gospel. He says in St. Matthew, ten to twelve times, "Woe to you, woe to you, woe to you." He calls them all kinds of names. He calls them whitewashed sepulchres and hypocrites and all kinds of terrible things and that could really mean that He was kind of hot. He had a thymos. A thymos was a zeal, an irascible quality. The claim is that God, Himself, has that quality, vis-à-vis creation, there is nothing for God to be irascible or angry about within the three persons of the Divine Trinity, but there is plenty for Him to be angry and irascible and wrathful about relative to creation, especially because He loves us.
Then you have the quintessential example of Jesus' anger when He takes a whip, goes into the temple, knocks over all the tables of the money-changers, and with His whip, chases them out and says, "This temple is supposed to be holy, a place of worshipping God, and you make it a place of business and commerce" (e.g. Matthew 21:12). So He got really angry.
We know that in Jesus' anger He never sinned. He didn't sin. He didn't do anything wrong. And he wasn't just beating up on people for fun. And he wasn't doing it because he enjoyed sadistically causing them pain. And he certainly didn't do it just to be punitive and to punish them. Why did he do it? He did it to teach. He did it to show. He did it to reveal God's will. He did it so that we would be purified, so that we would learn, that we would change.
The wrath of God is an instrument in his hands for our salvation, for our good. That is how Christians would understand the wrath of God. And it is absolutely appropriate, it is absolutely necessary. If God did not get angry against wickedness, what kind of God would He be? We would even accuse a human being, if they saw horrible wickedness, if they saw soldiers killing a little boy's parents and dragging off his sister to rape her, if you weren't angry and if you weren't sad, there would really be something wrong with you, it would just be impossible. And we feel that way in human reality, and so we understand the same thing relative to God.
But our issue for today is, is the wrath real? Is the anger real? And are the other actions of God described in holy scripture and experienced by saints, for example when Moses says that God's anger was kindled against him—was that really real? Or was just something happening that Moses was imagining but wasn't really coming from God? We would say, no. So what we want to affirm today is that all the actions of God, all the qualities of God that we know in His action toward us, that we know through Jesus, even through the humanity of Jesus, are applicable to God. So orgi and thymos, anger and wrath, really belong to God. They are a part of divinity.
Within the divinity they are never expressed, because there is no need for them to be expressed. What kind of anger or wrath would exist between the Father, Son and Holy Spirit? But once God creates a world knowing that it would be evil and wicked, and knowing that you have all the horrible things that we have among humanity, then you can say that it is totally fitting, proper, and befitting the very nature of God, as far as we know God, that He would act this way.
So we could even say that the wrath of God is a reality and, of course, the final point always has to be, that Jesus of Nazareth, the Son of God, who is really God, Himself, became a real, actual human being. And in his humanity, he revealed God and he expressed anger and wrath, and sadness, and all those things.
But we also want to say that Jesus of Nazareth, because of his righteousness, because he does not get God angry at him at all, because there is no reason whatsoever, for God, His father, to show any kind of wrath or anger toward Jesus in any way—just the opposite: "This is My beloved Son, in whom I am well pleased," it says in Scripture (Matthew 17:5). And God is well pleased in His Son, Jesus, because the Son takes upon Himself the sin of the world, and assuages divine wrath and redeems humanity and saves creation, so that in the end, in the age to come, we would definitely say the following:
The wrath of God is removed from all of humanity for the sake of Jesus, and for those who believe in that, and who love it, and who pray to God to have it be for them, they are saved and redeemed and God's wrath is off them. And those who do not accept it, do not want it, in some sense, the wrath of God remains upon them. But even those people are forgiven and mercy is shown on them because of Jesus. And therefore, their torment, their suffering, is not from the wrath of God, as much as it is from the mercy of God, for it is from the wrath of God that God, Himself, wanted to overcome by His own mercy, you might say.
This is not contradiction within God, this is just the way reality is and the way the truth is, and God is truth. Christ is the truth. This is the truth. So what we want to affirm more than anything today, and there are plenty of things to affirm, but today we really want to affirm both things, that in Himself, in what God is we cannot even imagine, but when God reveals Himself to us, we know that what He is in Himself is beyond anything in the created order, but what we want to affirm, as well, is that when He relates to the created order, his actions toward us are real. And among those many, countless actions and operations and revelations of God toward creatures as a whole, and toward each individual human being, and even each bird, each rock, each everything in creation, each moment of time, that those actions of God are real, and among those actions, at certain times, is the expression of divine anger, and divine wrath.


text:
Best Car Speakers
Best Car Speakers Brand
best car speakers for bass and sound quality
Are you excited about the best car speaker product that you should purchase and utilize in your car? No more worries, this piece of article has provided a vigilant step by step guide that will facilitate you to select the best speakers for a car on your own. Selecting the best speakers for car 2019 is very essential as it will denote the distinction between listening to bad music and listening to music that will force you dozing your head as well as drumming on the steering wheel with your fingers. You have some significant choices to formulate if you have to choose the ideal speakers for a new custom sound system in your car.

subset: commoncrawl


text:
Schomburg Center for Research in Black Culture, General Research and Reference Division
H. Paul Douglass, Christian Reconstruction in the South (Boston: The Pilgrim Press, 1909)
Wages in the rural south, when wages were paid, averaged about 75¢ a day. A minister from Alabama commented, "The Negro farm hand gets his compensation hardly more than the mule he plows; that is his board and shelter. Some mules fare better than Negroes."


text:
Shop Home | Sign In | Visit the Museum
Created exclusively for the National Building Museum by Archifetti designer Darrel Rippeteau, these neckties replicate the windows that ornament the exterior of the Museum's historic home. 100% silk; also available in black and burgundy.
Code: 41146
Member price: $27.00
This item can only be shipped within the United States.
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Have a question? Contact our staff.


text:
FORT RILEY, Kan. (WIBW) -- As their fellow soldiers looked on, three members of Fort Riley's 2nd Battalion, 34th Armored Regiment, 1st Heavy Brigade Combat Team, 1st Infantry Division were honored Monday for their heroic actions in Afghanistan.
The "Dreadnaughts," as the group is called, supported Operation Enduring Freedom as part of Combined Task Force Strike and Combined Task Force Spartan while partnered with the 2nd Kandak, 3rd Brigade, 205th Corps from the Afghan National Army.
Throughout their yearlong deployment, the "Dreadnaughts" conducted numerous air assault operations into an area heavily defended by the Taliban, resulting in many engagements and awards for valor.
During an awards ceremony on Custer Hill Monday morning, Specialist Alex Herron, a sniper, received a Bronze Star for Valor for rescuing his spotter, Specialist Wesley Farron, after Farron had been shot. In October of 2011, their sniper team was set up on a rooftop in Kandahar when they were attacked, surrounded on all sides.
"I just remember getting up and returning fire as fast as I could. About four minutes into the fight, I turned to reload another magazine. That's when I was shot. It felt like I was hit by a bat by Mark McGuire. It hurt pretty bad. My first initial reaction- I thought I was going to die," Farron said.
"In my mind, I just keep saying, 'He'll be alright.' But I was wondering if that would really be the case because it was a pretty fatal wound, it could have been," Herron added.
During the battle, Herron managed to get his wounded friend off of the rooftop so he could be treated.
"It takes a special person to do the job we do as it is but to go above and beyond your regular job, it deserves something. I definitely think he deserves what he's getting. If it wasn't for him and the other guys that helped me that day, I probably wouldn't have made it," Farron told WIBW.
Farron and Herron said they will always be close friends after what they went through together.
First Sergeant Timothy Delarosa also received a Bronze Star for Valor for exposing himself to direct enemy gun and grenade fire and leading soldiers to place machine gun fire during an enemy attack, allowing for his company to suppress and destroy enemy positions and contributing to the success of the mission.
Sergeant Michael Dow, a medic, was awarded the Army Commendation Medal for Valor. Responding to a deadly bulldozer rollover, he rushed to the flaming vehicle in order to treat a wounded soldier during a rocket attack. Covered in fuel, Dow helped rescue the trapped and injured soldier.


text:
NC Science Teacher Told Not to Teach Creationism
Public schools in Wake County in North Carolina must only teach evolution and no other theory on how life began, not even in an extra credit project, a science teacher has been told.
Authorities at Wakefield Middle School in North Raleigh told an eighth-grade science teacher, Adam Dembrow, to stop giving students an extra-credit opportunity to do a poster and paper either on creationism or on "any evidence on the theory of evolution, which can be used to support the theory of evolution," News & Observer reported Friday.
Dembrow was told the state curriculum does not include creationism and therefore giving his students the option of doing an extra-credit project on evolution or creationism was inappropriate.
"I think students should be allowed to learn about evolution but also to learn about the weaknesses of it," Georgia Purdom, a research scientist associated with the Answers in Genesis website, was quoted as saying. Cincinnati-based Answers in Genesis is one of the three websites Dembrow suggested students could refer to.
The school's attorney disagrees. "The courts have been pretty clear that public schools can't teach about creationism in science classes," attorney Ann Majestic was quoted as saying. "We have a standard course of study. There's not a lot of freelancing that's permissible."
The school says it acted on a parental complaint but has not taken any disciplinary action. "We follow the standard curriculum, which focuses on evolution," Wakefield Middle Principal Jimmy Sposato said in a statement. "In this case, I talked with the teacher and reminded him to only give assignments aligned with the core curriculum moving forward."
Former N.C. Rep. Russell Capps, a Republican, supported Dembrow. "Evolution is certainly something that students can be taught," he was quoted as saying. "But it's not the only theory. Students should also have the right to learn about creationism. Where's their academic freedom?" asked Capps, who is a candidate for a state House seat this year and who introduced a bill calling for evolution to be taught as a theory and not as fact.
Some states, including Tennessee and Louisiana, have laws permitting teachers to discuss criticism of the theory of biological evolution.


text:
You have to make the moment last.
The person in my life who has exemplified multiple traits of being a "Living Legacy" would be my mom, Patty Tomaszewski. She began to #BowlItForward before I was even born. She was in the middle of her '89 winter league when I was born. Missing only a few weeks of league, I became a child of the bowling community in Chattanooga, Tennessee. In September 1993, she signed me up to bowl in my very first Y.A.B.A. League.
At a young 4 years of age, she began to coach me to be the bowler I am today. From sprinting to the foul line and pushing the ball away with both hands, to bowling with the best collegiate bowlers in the country, she has always been there to support me for every missed spare and for every honor score I have shot. During youth bowling we traveled the country just for me to bowl in tournaments and every May I look forward to bowling U.S.B.C. Open Championships with her.
If it were not for my mom, I would have not become the person I am today. Off the lanes she is the person I look up to most, my inspiration. Two quotes that I will never forget that she always told me while bowling were "you can do it" and "Slow down, you move to fast. You have to make the moment last." With those two sayings I know I can always achieve anything I set my mind to. To me, she will always be a "Living Legacy." If she did not #BowlItForward, I would not be who I am today.
One day, I hope I can be a "Living Legacy" to my children as much as my Mom is for me. - Nick Tomaszewski


text:
With all the Branson revolutionary-ing, Lady Edith altar-jilting and Bates jail-rotting, it was easy to forget that Lady Sybil was, you know, about to give birth.
And she does in this episode. But in a huge surprise, she doesn't make it -- dead at 24 after giving birth to a girl.
Yes, we still have something in our eye.
Watching Tom Branson and Cora hover over Sybil, weeping, crying for her to make it and don't leave them was perhaps the most emotional moment of the whole series so far.
Sigh, how did this happen?
We start this (most heartbreaking ever) episode with the good Dr. Clarkson attending to Sybil in bed. Seems like she has been in pain, but Clarkson reassures the fam that everything is normal.
Early labor pains, he says, as Cora reminds him that Lord Grantham "isn't a fan of medical detail." Because it's just his youngest daughter giving birth. Who wants to know all the details, right?
We also learn that while Clarkson has been helping (he has been the family doc forever, after all), a certain Sir Philip Tapsell is coming as well. Did the aristocratic set always send for a knighted obstetrician when a family member was about to pump out a child?
I have a feeling that the answer is yes, but immediately Cora and Robert butt heads (slightly) about which doctor to use. Cora wants Clarkson, saying that Tapsell "doesn't know us." But you guys have money, so he knows you! Robert reminds his wife that Clarkson once misdiagnosed Matthew (because he should have seen that a miracle made Matthew walk again) and misread Lavinia's illness signs (because the Spanish Flu was easy to recognize and treat).
This isn't going to go well, even though they agree to have both docs on call. Still, Sybil seems to be getting better even though she "doesn't recommend" pregnancy to Mary, which is sad because Mary clearly is trying to get pregnant (Matthew is worried about their lack of Downton-heir baby, too. He even talks to Dr. Tapsell later about it, in what could be the most awkward chat about fertility ever).
Dr. Tapsell arrives for dinner and -- shock -- he's pretty awful: stuffy and prone to bragging about helping some sort of Duchess give birth to three boys. He reassures everyone that Sybil is beautiful and will be fine. Right.
Even while tending to Sybil, he finds time to talk to Lord Grantham about how much he hates Clarkson being there. One more doctor in the room would be no good! He has helped rich folks give birth for years!
Sybil starts giving birth during dinner and Clarkson immediately thinks something is wrong. She says that Sybil is "muddled," sort of unaware of her surroundings and confused. Tapsell dismisses his concerns as hogwash and country-doctor ignorance. Great move bringing this guy in, Robert.
Clarkson gets more specific, says the baby seems small and he would like to take her to the hospital to give birth via Caesarian section. Robert, in a ridiculous move, doesn't want to get Tom's opinion and completely trusts Tapsell, who says that Clarkson is just overreacting.
Cora makes the most sense here. She says she would have taken Sybil to the hospital an hour ago, but a screaming Sybil makes this argument moot. They all rush to her side.
While the viewer watches in worry, Mary sprints downstairs to say that Sybil has given birth to a girl that both baby and mother are fine.
This is where I began to feel like not all would be well: Sybil, still a bit delirious, rambles on to her mom about Tom perhaps taking a job as a mechanic in Liverpool. "He needs to move forward. Will you help me do battle for Tom and the baby if the time comes?" she asks Cora.
Cora: "There's no need to worry about that now. We'll talk about it tomorrow."
Uh-oh. Immediately, you get the sense that Sybil kind of felt like she wouldn't make it and that she was talking more about Tom in the future -- without her around.
Sure enough, in the middle of the night, Sybil's experiencing pain -- major issues. Clarkson and Tapsell are still around, and join the family in her room, where she's screaming out in pain, holding her head in agony and appears to have trouble breathing.
"Eclampsia," Clarkson remarks immediately; earlier in the day, he said he though Sybil had it. Tapsell puts his hand to his mouth.
This was rough to watch: Sybil sweating, grabbing her head, starting to convulse. She starts getting seizures. "There's nothing that can be done," Clarkson says somberly.
"Help her! Help her, please! What's happening?!" Tom says, cradling his wife in his arms. He and Cora begin to cry, weep, yell. Robert is stunned into silence.
And suddenly it's all over. One last short breath, and Sybil has died.
"This can't be. She's 24 years old. This cannot be," Robert says.
And the baby cries.
It was interesting to see the staff's reaction to the news that night, juxtaposed with the family's traumatic event upstairs. Daisy asks Carson what they can do.
"Carry on, Daisy. As we all must," is his reply.
Of all people, it's Thomas who shows the most emotional reaction. He basically crumbles when he hears the news and has to leave the room.
"In my life, not many people have been kind to me. She was one of the few," Thomas says to Anna. Wow, first-time sympathy points for Thomas.
Carson's sad reaction: "I knew her all of my life, you see. I've known her since she was born." He then holds Mrs. Hughes hand in silence."
But the most emotional momet comes when Cora is sitting in Sybil's room, alone, talking her her dead daughter. "We'll look after them. We'll look after them both. Don't worry about that."
Yeah, you know you teared up.
In this scene, Cora also tells Mary to tell Robert to sleep in the dressing room that night. Does she blame her husband for Sybil's death?
We find the definitive answer the next night: hell yes. Cora tells the family she has to go and write Dr. Clarkson an apology letter.
"For what?" everyone asks.
"If we listened to him, she might be alive. But Sir Philip and your father knew better and now she's dead," she says.
The Bates saga: Looks like Mr. Bates might be out of prison soon.Now that Anna and her hubby are allowed to talk again, he takes great interest in what Mrs Bartlett mentioned to Anna about Vera's final hours. If Vera was seen cutting pastry from under her nails, it was from the pastry she was making with Bates was on the train back to Downton, which means Vera poisoned herself and framed Bates for it.
"I hope she's burning in hell!" Anna says. And it was nice to see Anna get so mad and angsty for once.
What's O'Brien up to? Clearly she has a plan to ruin Thomas, and it involves the new footman, Jimmy Kent. She gets the two to work together repairing clocks (who knew Thomas was the expert clocksman), where he gets a bit too touchy-feeling with Jimmy's shoulder. Later, when Thomas touches him again, O'Brien notices what's going on, yet still tells Jimmy to stick by Thomas side for help. Then, a little devious O'Brien smirk.
Ethel didn't have a good week: Beyond her sister dying, she gets a job offer from a paper to write a weekly column about anything she desires and her father instantly dismisses the idea. "I'm always a failure in this family," she says. Blah.
Later, even Sybil's death cant bring she and Mary together. This was my favorite scene.
Mary: [Sybil] was the only person living who thought you and I were such nice people.
Edith: Oh, Mary. Do you think we might get along a little better in the future?
Mary: I doubt it. But since this is the last time we three will all be together in this life, let's love each other now as sisters should.
A brief hug. Really, Mary? "I doubt it." Hilarious.
Ethel. Again: Isobel Crawley decides to offer Ethel a job in her home, which leads to not only Mrs. Bird quitting in protest, but Ethel not even getting her tea right. Carson is none too happy with the news, and says that no one from Downton will ever set foot in Isobel's house if Ethel remains. Culture clash!
The best Dowager Countess line: DC wasn't as sharp-tongued as usual, but I thoroughly enjoyed this line: "A woman my age can face reality far better than most men." Truth.


text:
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text:
Latest Stupid DRM Idea: Ebooks With Corrupted Texts That Vary By Customer
from the control-above-content dept
It is extraordinary how companies have failed to grasp three basic facts about DRM: that DRM only needs to be broken once, and it is broken everywhere, thanks to the Internet; that DRM is always broken at least once; and that once DRM is broken, anything still with that DRM is effectively worth less than zero -- since copies freely available online never have DRM. Despite these inconvenient truths, copyright companies continue to hope that there is some magic technology that will "protect" them from the pirates. Here's the latest forlorn attempt to do that, as reported by paidContent:
Germany's Fraunhofer Institute is working on a new ebook DRM dubbed SiDiM that would prevent piracy by changing the actual text of a story, swapping out words to make individualized copies that could be tracked by the original owner of the ebook.
This kind of fingerprinting is hardly new: it's used for music, and also for documents where people wish to track the origin of any leaks. But as paidContent points out:
in music files, these types of changes are a lot less notable than a machine rewriting a book, which is why it's unlikely that authors and literature friends would embrace SiDiM.
That's because the fingerprinting involves tampering with the integrity of the work -- imagine doing this to a book of poetry. It means that customers aren't really getting the work they paid for, but a modified, compromised version. Indeed, picking up on this theme, Nick Harkaway has written a splendid piece on Futurebook.net explaining why putting DRM above text fidelity is a really bad move for the art of the book:
I think the notion of a book which is reconfigured to provide a chain of evidence in a civil proceeding against the reader is repellant. I think that is in the most perfectly Teutonic sense an un-book. Books should not spy on you. I'm fascinated by Kobo's remarkable ability to track readers' progress through an ebook, and the commercial side of me really wants that information. But the civil liberties thinker in me hates that the facility exists and loathes the fact that people aren't entirely clear on how much they're telling the system about themselves. It really unsettles me. This is far worse: the deliberate creation of an engine of observation inside the text of the book. It stinks.
Any publishers adopting this technique will be betraying the very books they purport to defend, by turning them from cherished friends into potential traitors. A far better approach for everyone, including the publishing industry, would be to offer more and better books at reasonable prices -- with the correct, uncorrupted text.
Follow me @glynmoody on Twitter or identi.ca, and on Google+
Filed Under: corrupted text, drm, ebooks
Companies: fraunhofer institute


text:
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Evans leads bowlers with 696 series
Jeffery Evans and Steven Clemmons came up just pins short of 700 series in bowling action last week at Brunswick County Bowling Center in Shallotte.
Evans rolled a 696 on games of 247, 238 and 211 in the Extravaganza League Feb. 20 while Clemmons had a 695 set with games of 226, 253 and 216 in the Williams Carpet Classic League Feb. 22.
Other high series: Delwood Johnson 211, 212, 243—666, Chris Chappell 247, 226—650 and Bob Merritt 215, 209—617.
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text:
|.\" -*- tab-width: 4 -*-
|.\" Copyright (c) 2004 Apple Computer, Inc. All Rights Reserved.
|.\" Licensed under the Apache License, Version 2.0 (the "License");
|.\" you may not use this file except in compliance with the License.
|.\" You may obtain a copy of the License at
|.\" http://www.apache.org/licenses/LICENSE-2.0
|.\" Unless required by applicable law or agreed to in writing, software
|.\" distributed under the License is distributed on an "AS IS" BASIS,
|.\" WITHOUT WARRANTIES OR CONDITIONS OF ANY KIND, either express or implied.
|.\" See the License for the specific language governing permissions and
|.\" limitations under the License.
|.Dd April 2004 \" Date
|.Dt mDNS 1 \" Document Title
|.Os Darwin \" Operating System
|.Sh NAME
|.Nm mDNS
|.Nd Multicast DNS (mDNS) & DNS Service Discovery (DNS-SD) Test Tool \" For whatis
|.Sh SYNOPSIS
|.Nm Fl R Ar name type domain port Op Ar key=value ...
|.Nm Fl B Ar type domain
|.Nm Fl L Ar name type domain
|.Sh DESCRIPTION
|command is a network diagnostic tool, much like
|.Xr ping 8
|.Xr traceroute 8 .
|However, unlike those tools, most of its functionality is not implemented in the
|executable itself, but in library code that is available to any application.
|The library API that
|uses is documented in
|.Pa /usr/include/DNSServiceDiscovery/DNSServiceDiscovery.h .
|Note that this Mach-based API, first introduced in Mac OS X 10.2,
|is now deprecated in favour of the newer
|.Pa /usr/include/dns_sd.h
|API, which is built on Unix Domain Sockets and is supported on
|multiple platforms.
|The command-line tool to exercise the cross-platform
|.Pa dns_sd.h
|API is
|.Xr dns-sd 1 .
|command is primarily intended for interactive use.
|Because its command-line arguments and output format are subject to change,
|invoking it from a shell script will generally be fragile. Additionally,
|the asynchronous nature of DNS Service Discovery does
|not lend itself easily to script-oriented programming. For example,
|calls like "browse" never complete; the action of performing a "browse"
|sets in motion machinery to notify the client whenever instances of
|that service type appear or disappear from the network. These
|notifications continue to be delivered indefinitely, for minutes,
|hours, or even days, as services come and go, until the client
|explicitly terminates the call. This style of asynchronous interaction
|works best with applications that are either multi-threaded, or use a
|main event-handling loop to receive keystrokes, network data, and other
|asynchronous event notifications as they happen.
|If you wish to perform DNS Service Discovery operations from a
|scripting language, then the best way to do this is not to execute the
|command and then attempt to decipher the textual output, but instead to
|directly call the DNS-SD APIs using a binding for your chosen language.
|For example, if you are programming in Ruby, then you can
|directly call DNS-SD APIs using the dnssd package documented at
|.Pa <http://rubyforge.org/projects/dnssd/> .
|Similar bindings for other languages are also in development.
|.Bl -tag -width R
|.It Nm Fl R Ar name type domain port Op Ar key=value ...
|register (advertise) a service in the specified
|.Ar domain
|with the given
|.Ar name
|.Ar type
|as listening (on the current machine) on
|.Ar port.
|.Ar name
|can be arbitrary unicode text, containing any legal unicode characters
|(including dots, spaces, slashes, colons, etc. without restriction),
|up to 63 UTF-8 bytes long.
|.Ar type
|must be of the form "_app-proto._tcp" or "_app-proto._udp", where
|"app-proto" is an application protocol name registered at
|.Pa http://www.dns-sd.org/ServiceTypes.html .
|.Ar domain
|is the domain in which to register the service.
|In current implementations, only the local multicast domain "local" is
|supported. In the future, registering will be supported in any arbitrary
|domain that has a working DNS Update server [RFC 2136]. The
|.Ar domain
|"." is a synonym for "pick a sensible default" which today
|means "local".
|.Ar port
|is a number from 0 to 65535, and is the TCP or UDP port number upon
|which the service is listening.
|Additional attributes of the service may optionally be described by
|key/value pairs, which are stored in the advertised service's DNS TXT
|record. Allowable keys and values are listed with the service
|registration at
|.Pa http://www.dns-sd.org/ServiceTypes.html .
|.It Nm Fl B Ar type domain
|browse for instances of service
|.Ar type
|.Ar domain .
|For valid
|.Ar type Ns s
|.Pa http://www.dns-sd.org/ServiceTypes.html
|as described above. Omitting the
|.Ar domain
|or using "." means "pick a sensible default."
|.It Nm Fl L Ar name type domain
|look up and display the information necessary to contact and use the
|named service: the hostname of the machine where that service is
|available, the port number on which the service is listening, and (if
|present) TXT record attributes describing properties of the service.
|Note that in a typical application, browsing happens rarely, while lookup
|(or "resolving") happens every time the service is used. For example, a
|user browses the network to pick a default printer fairly rarely, but once
|a default printer has been picked, that named service is resolved to its
|current IP address and port number every time the user presses Cmd-P to
|.Sh EXAMPLES
|To advertise the existence of LPR printing service on port 515 on this
|machine, such that it will be discovered by the Mac OS X printing software
|and other DNS-SD compatible printing clients, use:
|.Dl Nm Fl R Ns \ \&"My Test\&" _printer._tcp. \&. 515 pdl=application/postscript
|For this registration to be useful, you need to actually have LPR service
|available on port 515. Advertising a service that does not exist is not
|very useful, and will be confusing and annoying to other people on the
|Similarly, to advertise a web page being served by an HTTP
|server on port 80 on this machine, such that it will show up in the
|Bonjour list in Safari and other DNS-SD compatible Web clients, use:
|.Dl Nm Fl R Ns \ \&"My Test\&" _http._tcp \&. 80 path=/path-to-page.html
|To find the advertised web pages on the local network (the same list that
|Safari shows), use:
|.Dl Nm Fl B Ns \ _http._tcp
|While that command is running, in another window, try the
|.Nm Fl R
|example given above to advertise a web page, and you should see the
|"Add" event reported to the
|.Nm Fl B
|window. Now press Ctrl-C in the
|.Nm Fl R
|window and you should see the "Remove" event reported to the
|.Nm Fl B
|.Sh FILES
|.Pa /usr/bin/mDNS \" Pathname
|.Sh SEE ALSO
|.Xr dns-sd 1
|.Xr mDNSResponder 8
|.Sh BUGS
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Girard Petite Sirah 2002
Winemaker Notes
Critical AcclaimAll Vintages
Today, Girard is experiencing a similar rebirth of sorts. Longtime California vintner Pat Roney purchased the winery shortly after the new millenium. Pat's career in wine began as a sommelier at Chicago's renowned Pump Room. Later he returned to his native California, where he ultimately became president of Chateau St. Jean, in Sonoma Valley.
At Girard, Pat continues a tradition of making Chardonnay and Cabernet-based wines. But he is also expanding Girard's varietal focus to Zinfandel and Petite Sirah, grown on century-old vines that dot the Napa countryside. As it has been in the past, Girard's goal is to highlight the flavors of Napa Valley and its rich, ripe grapes. A small portion of the winery's portfolio also comes from grapes grown in Sonoma's upscale Russian River Valley, where cool weather offers ideal conditions for Chardonnay.
With the right grapes from the right locations, Girard offers a lineup that features both power and finesse—key words in California wine.


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Thursday, November 03, 2011
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WASHINGTON, D.C. – The U.S. Consumer Product Safety Commission, in cooperation with the firm named below, today announced a voluntary recall of the following consumer product. Consumers should stop using recalled products immediately unless otherwise instructed. It is illegal to resell or attempt to resell a recalled consumer product.
Name of Product: GE Front-Load Washing Machines
Units: About 181,000
Manufacturer: GE Appliances & Lighting, of Louisville, Ky.
Hazard: A wire can break in the machine and make contact with a metal part on the washtub while the machine is operating, posing fire and shock hazards to consumers.
Incidents/Injuries: GE is aware of seven incidents in which flames escaped the units and caused minor smoke damage. No injuries have been reported.
Description: This recall involves GE front-load washing machines without auxiliary water heating. Model and serial numbers are listed in the chart below. Recalled washing machines were manufactured between December 2006 and February 2010. The model and serial numbers are located on the bottom right side and on the bottom door frame of the washers.
Sold at: Department and various retail stores nationwide from December 2006 through May 2010 for about $700.
Manufactured in: China
Remedy: Consumers should immediately stop using the recalled washers, unplug it from the electrical outlet and contact GE for a free repair. Consumers should not operate the washer until it has been repaired.
Consumer Contact: For additional information, contact GE toll-free at (888) 345-4124 between 8 a.m. and 5 p.m. ET Monday through Friday, or visit the firm's website at www.geappliances.com
Source: U.S. Consumer Product Safety Commission


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Search Maps
MapPartie occidentale de la Nouvelle France ou du Canada Scale ca. 1:3,500,000. Relief shown pictorially. LC Maps of North America, 1750-1789, 19 Covers the area from Lake Superior to Kaskaskia and from Delaware Bay to the Mississippi River. Shows a few towns, missions, forts, Indian villages and tribal territory, rivers and lakes, portages, and early place-names. Available also through the Library of Congress Web site as a raster image. Vault AACR2
- Contributor: Bellin, Jacques Nicolas - Homann Erben (Firm)
- Date: 1755


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A man is dead after his motorbike crashed in Canterbury today.
Southern police communications spokesman Peter Hegarty said the crash happened on State Highway One at Dunsandel, 40km south west of Christchurch, about 9am.
It was a single vehicle crash and the man was the only person on the motorbike, he said.
Police were investigating the cause of the crash.


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The Super Chevy Show announced its 2011 schedule today, featuring 12 events, with stops at four new facilities, including an international visit to Castrol Raceway in Edmonton, Alberta Canada.
The national touring series, which celebrated its 30th anniversary this season with events in the Southwest, Midwest, South and Northeast, will broaden its reach in 2011 with races at Palm Beach International Raceway in Jupiter, Fla., Rockingham Dragway in Rockingham, N.C., Spokane County Raceway in Spokane, Wash. and Castrol Raceway in Edmonton.
"The 2011 Super Chevy Show schedule greatly expands the footprint of the series for fans, participants, and sponsors, now reaching down to Florida, and up into Canada," said SCSW Board Member Billy Meyer, whose Texas Motorplex track will host an event on June 3-5. "Three of the series largest events this season were based near the East Coast, so we want to make sure we are reaching as many fans out there that want to participate, and we think that Rockingham will continue the growth in North Carolina."
The big highlight for the 2011 schedule is the stop at Castrol Raceway in Edmonton, which will be part of a back-to-back stretch in late August and early September. The event at Spokane County Raceway is scheduled for Aug. 26-28 and will be followed one weekend later by the Castrol Raceway event, slated for Sept. 2-4. Track operators for both events are working together to provide incentives for fans and participants to attend the back-to-back shows.
"Castrol Raceway is a tremendous facility," said Rob Reeves, Castrol Raceway managing partner. "We currently host major events, ranging from the World of Outlaws, to one of the largest IHRA events on the tour. Bringing the Super Chevy Show to Castrol Raceway is a great way for U.S. fans to come up and see the beauty of Canada, and for our local audience of two million residents in Edmonton to get to see what the Super Chevy Show is all about."
The 2011 schedule, which is up from 10 races in 2010, begins April 8-10 at Palm Beach International Raceway in Jupiter, Fla. The series then shifts west to The Strip At Las Vegas Motor Speedway in Las Vegas, Nev. on April 29-May 1 before stops at Virginia Motorsports Park in Petersburg, Va. on May 20-22 and Texas Motorplex near Dallas on June 3-5.
The series summer tour features visits to Maple Grove Raceway in Reading, Pa. on July 14-17 and Bandimere Speedway near Denver, Colo on Aug. 19-21. That is followed by the back-to-back events in Spokane and Edmonton.
"It is amazing the interest we've already had in Spokane, just since announcing their addition a few weeks ago," Meyer said. "Several of the largest car clubs in the Northwest have already committed their resources to the event, and we are nearly a year out from hosting that show."
The final stretch of the season will see races at Bristol Dragway in Bristol, Tenn. on Sept. 23-25; Royal Purple Raceway at Houston (formerly Houston Raceway Park) in Baytown, Texas on Oct. 14-16; Rockingham Dragway on Oct. 21-23 and Firebird International Raceway near Phoenix, Ariz. on Oct. 28-30.
All events for the 2011 season will feature a Friday vendor set-up and a racer test-n-tune, with car shows, drag racing and swap meets on Saturdays and Sundays. The exception will be the Maple Grove event, which is scheduled to begin on a Thursday. Five events are scheduled to include an Autocross, which were quite popular during the 2010 season. An Autocross will be held at Palm Beach International Raceway, The Strip At Las Vegas Motor Speedway; Texas Motorplex, Royal Purple Raceway at Houston and Firebird International Raceway.
The series enjoys great promotional support from Source Interlink Media's automotive publications, which help connect car enthusiasts to information about the events before, during, and after with print and on-line media resources.
"After a stellar 30th Anniversary year for the Super Chevy Shows in both attendance and added event programs, we anxiously await the start of the 2011 season that features more great venues and opportunities to meet the readers and enjoy their cars together with editors and staff. This year will be a banner year as new facilities are combined with more features and ways to participate in this great hobby by Chevy enthusiasts." said Ed Zinke, Publisher of Super Chevy Magazine. Staff members from Super Chevy Magazine will again in 2011 be attending and provide event-by-event magazine coverage. Camaro Performers, Classic Custom Trucks, Popular Hot Rodding, and Chevy High Performance have all covered the Super Chevy Shows in 2010 with participation anticipated again for 2011.
"Historically, Super Chevy Shows are where we go to find the finest feature cars and trucks as well as magazine cover cars along with the most interesting stories that are covered in the magazine. This is where the best Chevrolets in the world go to compete for show trophies and racing glory…and we enjoy every one of them." Zinke added.
Palm Beach International Raceway, Jupiter, Fla, April 8-10
The Strip at Las Vegas Motor Speedway, Las Vegas, Nev., April 29-May 1
Virginia Motorsports Park, Petersburg, Va., May 20-22
Texas Motorplex, Dallas, June 3-5
Maple Grove Raceway, Reading, Pa., July 14-17
Bandimere Speedway, Denver, Colo, Aug. 19-21
Spokane County Raceway, Spokane, Wash., Aug. 26-28
Castrol Raceway, Edmonton, Alberta, Canada, Sept. 2-4
Bristol Dragway, Bristol, Tenn., Sept. 23-25
Royal Purple Raceway At Houston, Baytown, Texas, Oct. 14-16
Rockingham Dragway, Rockingham, N.C., Oct. 21-23
Firebird International Raceway, Phoenix, Ariz., Oct. 28-30


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Imagine having a coin and one, freely chosen card, both signed by a spectator.
The signed card is then mixed in the deck and the deck placed inside the card case. You then put the coin on top of the card case and make it vanish. You open the card case and take out the cards. In between the cards is a coin. It's not any coin, but the signed coin that was previously placed on top of the card case. It doesn't stop there. The card beneath the signed coin is the spectator's signed card!
This is '1805'.
1805 is the year that the first Lost and Found office was established in Paris. We thought this was an ideal name for this particular trick; you 'lose' a coin, then find it - in the most amazing way!
You receive:
Do you own this product? Write a review.


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Craig Breslow has pitched for the Padres, Red Sox, Indians and Twins since 2005
Oct. 30, 2008
NEW HAVEN, Conn. - Former Yale baseball captain Craig Breslow '02, now a member of the Minnesota Twins, returned to his alma mater on Thursday afternoon for a question and answer session. Breslow fielded questions from the audience, which included the 2008 Yale baseball team, on topics ranging from his four years at Yale to his minor league career and his various stints in the major leagues.
John Stuper, the Mazzuto Family Head Coach for Baseball at Yale, introduced Breslow with an anecdote about the pitcher's freshman season with the Bulldogs. Facing Notre Dame at a spring training game in Texas, Breslow silenced the Irish bats before Stuper lifted him in favor of a right-handed hurler to face a right-handed batter. Breslow quipped that he was robbed of his first career save that day.
Breslow's stories ranged from humorous, such as being mistaken for the team batboy during his first day with the San Diego Padres in 2005, to serious, as he discussed the Strike 3 Foundation, a charitable agency that heightens awareness, mobilizes support and raises funding for childhood cancer research.
The captain of the 2002 Bulldogs founded the organization earlier this year. The Strike 3 Foundation is currently planning its inaugural fundraising event, the First Pitch Celebrity Gala, which is scheduled for November 8 at the Woodbridge Country Club in Woodbridge, Conn. The event, to be hosted by Joe Castiglione, will feature an auction and appearances by hall of fame broadcaster and sportswriter Peter Gammons, former Yale and New York Mets pitcher Ron Darling and Connecticut women's basketball coach Geno Auriemma. Breslow hopes to hold annual events in New Haven and Minnesota, as well as in Florida during spring training.
Breslow shared stories about his time with the Bulldogs, such as a 16 strikeout against Cornell and a complete game, one-hitter at Harvard. The left-handed hurler has benefited greatly from his Yale ties; he lived with Yale alumni in both San Diego and Boston. Breslow jokingly noted that having a Yale degree is not always enviable in the world of major league baseball.
"Everybody assumes that you're an expert on everything," quipped Breslow, who graduated from Yale with a degree in molecular biophysics and biochemistry. He planned on attending medical school before he entered the professional baseball ranks.
"I hope to have a long, successful [pitching] career," said Breslow, "but I can't say that I will never go back [to school]".
Breslow appeared in 76 games for the Twins and Cleveland Indians in 2008. He posted one save and a 2.27 earned run average in 75.3 innings of work, amassing 65 strikeouts and issuing 38 walks. A 26th round draft pick by the Milwaukee Brewers in 2002, Breslow made his major league debut with the Padres in 2005 and was a member of the Boston Red Sox organization for their World Series victory in 2007.
Visit theStrike 3 Foundation website
report filed by Drew M. Kingsley, Yale Sports Publicity


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The Right to a Job Doesn't Exist
The idea of the United States of America was born during the Age of Enlightenment (17th and 18th centuries). The great philosophers of that time challenged the divine right of kings by enunciating a new theory for the social order. Their theory was articulated by the English philosopher John Locke (1632-1704), who claimed that man originally was born in a state of nature where he had the absolute rights of life, liberty, and property. Thus, when Thomas Jefferson presented the Continental Congress with the document that would lay the foundation for our government and society, the Declaration of Independence, he included one of the most eloquent and oft quoted statements in the English language:
"We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty, and the pursuit of Happiness"
In essence, this one profound statement gives all Americans rights that cannot be taken away by any legal authority. The greatest of these rights is the right to property, which includes an individual's body as well as possessions he/she has toiled to produce.
So, where is this treatise headed you might ask?
This Friday is Black Friday in the United States and to protest the labor practices of mega-retailer Wal-Mart, some of its employees are planning nationwide walkouts. On the busiest shopping day of the year in the U.S. supposedly 1000 picket lines are expected at Wal-Mart stores across the country. Specifically, the activism is meant to draw attention to what strike organizers call Wal-Mart's "retaliation against employees who speak out for better pay, fair schedules and affordable health care".
Now, there is no question that Wal-Mart employees are entitled to freedom of speech, guaranteed by the Bill of Rights, just like all other Americans. And they have enjoyed that right by virtue of the fact that none have been imprisoned or worse for speaking out against their employer. But, this action by disgruntled Wal-Mart employees has really nothing to do with freedom of speech; it has everything to do with property rights.
In the employer-employee relationship, the employer has property rights to the business which includes, the buildings, inventory, and all other aspects of the enterprise (i.e. good will) not seeded to another entity. This also includes the paid positions made available to the public by the company. In this same relationship, the worker has property rights to his/her labor.
This arrangement is consistent with the right to property proclaimed in the Declaration of Independence. A right which includes an individual's body as well as possessions he has toiled to produce (in this case the business enterprise) and is the reason why the hiring process includes the worker filling out an application, meeting to be interviewed, and negotiating an employment contract. Consequently, the right to one's labor is an indispensable property of the individual. But the job that he sells his labor to perform is the property of the business. Thus, the right to a job doesn't exist because that would be a violation of the property rights of business owners.
Now, I realize there are such things as anti-discrimination laws, collective bargaining laws, and other acts of government which grant workers the right to employment and job security. But, they violate the unalienable right to property guaranteed first in the Declaration of Independence and then in the U.S. Constitution. They are also egregious representations of how far we have strayed as a nation from our original ideals of liberty.
If Wal-Mart employees are unhappy with their working conditions, they have a right to petition their employer within the confines of their labor contract. If their grievances are not met, the choice before them is to either continue to honor their labor contract or resign. The founding principle which gave birth to American liberty requires this.


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of degrees
& programs
Concentration: Professional Development for
Fall: May 1
Spring: November 1
Applications are processed on a rolling basis. The program makes every attempt to process all applications in a timely manner. Applications that are completed after May 1 may not be acted upon until the fall semester.
Number Required: 2
From Whom: Anyone familiar with the applicant's academic competence may write letters of recommendation. In general, the most common source of these letters is college/university faculty members.
Applicants should indicate their goals and objectives for obtaining a master's degree. This statement is evaluated against the program's mission. A typical goal statement contains the following items: The student's reason for seeking a master's degree, with a specific focus on the career to which the student aspires. The student's research interests. Academic and job-related experiences, relevant to the program. A typical goal statement is 2 to 3 pages in length.
The GRE/MAT is required. While no minimum score for the GRE is specified, it is expected that the scores will generally be no less than 500. The program evaluates all components of the GRE, but gives somewhat more weight to the quantitative score. While no minimum MAT score is specified, it is expected that the score will generally be at no less than the 50th percentile.
Minimum TOEFL score or range of scores needed to be accepted:
600 on the paper-based test or 250 on the computer-based test.
A resume is required.
Courses may be transferred as long as they have been taken less than five years ago and are relevant to the program. The academic adviser makes the decision about the relevancy of the courses that the student desires to transfer. The maximum number of credits a student may transfer is 6.
Main Campus, Harrisburg
Cohort degrees are offered onsite in various school districts in Philadelphia region.
Students are required to complete the degree program through classes offered after 4:30 p.m.
Number of Didactic Credits Required Beyond the Baccalaureate: 30
Required Courses:
Ed 525
Ed Psych 529, 531, 541
Internship: No internship is required.
Language Examination: No language examination is required.
The professional portfolio is a collection of educational artifacts, completed by the student that can be used as documentation of professional achievement and ongoing professional development activities. There is no one definition that will thoroughly characterize a "portfolio" for all educational professionals. Students are strongly encouraged to be creative and to build a portfolio that reflects a variety of program issues. The portfolio is reviewed by a panel of faculty/staff involved with the program. The portfolio is graded on a pass/fail basis.
Educational Psychology Program
1301 Cecil B. Moore Avenue
Philadelphia, PA 19122-6091
Dr. William Fullard
Program Coordinator:
Graduate Chairperson:
Dr. Joseph Rosenfeld
Dr. Joseph Rosenfeld
The master's degree in Educational Psychology offers students advanced study in the areas of learning, cognition, human development, instructional technology, special education, applied statistical analysis, and research design. The program is focused on the application of theories and methodologies from the social and behavioral sciences to education.
Time Limit for Degree Completion: 4 years
Students are required to complete the degree program through classes offered after 4:30 p.m. Students are able to complete the degree program on a part-time basis (8 credit hours or less per semester).
Educational Psychology Program
1301 Cecil B. Moore Avenue
Philadelphia, PA 19122-6091
The Educational Psychology program is one of the graduate programs in the College of Education at Temple. The College was ranked 15th in the nation in the most recent U.S. News & World Report ranking of graduate schools.
Not applicable.
There are three major specializations in the program: Instructional Psychology (General Educational Psychology); Professional Development for Teachers; and Instructional and Learning Technology (ILT) [see Educational Psychology/Instructional Learning Technology]. Coursework is offered in the areas of human learning and cognition, human development, instructional technology, applied statistics, research design, and educational measurement.
Graduates typically pursue careers in higher education (departments of education or psychology), in K-12 educational settings, as instructional technology specialists, as trainers in corporate, government or medical settings, or as educational specialists in positions requiring skills in research design, applied statistics, or testing/measurement.
Although there is no certification in educational psychology, the program does meet the general requirements for an academic program as specified by the American Psychological Association.
The program has a strong interdisciplinary focus. Students are encouraged to take courses in the social-behavioral sciences throughout the University. In addition, the program concentrates on applications in a wide variety of educational settings: formal and informal; public and private; schools and industries, etc.
Students may take up to 9 credits prior to admission. In general, all of the program's courses are open to non-matriculated students.


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Today's blog post is by one of our two summer interns, Eric Rodriguez. This is the second year of the AAA Summer Internship Program. Learn more and support the program today!
Eric Rodriguez here, one of two 2012 AAA summer interns. I am just reaching the midway point of my dual internship with the AAA and the Underwater Archaeology Branch (UAB) of the Naval History and Heritage Command (NHHC) located in Washington D.C.
Reflecting on the first half of these internships, it amazes to me to see how far I have come in a short time span. Whether it is primarily the social or work environment, my understanding of Washington and professional anthropology has matured and increased my love for both the city and this career field.
These first weeks of the AAA internship have embedded a better understanding of the publishing and outreach programs of anthropology. As Susannah and I continue to work on our summer project, I have come to a personal understanding of the detail that is required to launch a nationwide campaign. When I review a budget or revisit proposals for the National Association of Student Anthropologists, I realize the inner workings of professional anthropology and how I can potentially see myself entering this area of anthropological work.
My new found appreciation for professional anthropology can be best captured by my time at the Naval History and Heritage Command. In the first weeks at the Naval Yard, my time was focused on more clerical work rather than conservation. I have had the opportunity to continue primary document research for the USS Scorpion and to assemble a lesson plan for high school students to learn about the opportunities and technologies that are available in maritime archaeology. I have also been able to continue sharpening my ArcGIS skills by assembling lithology, podology, and topographic maps for the USS Penobscot project in Rhode Island. While I highly enjoy working on these projects, I hope to spend the second half of the internship in the conservation lab directly working with the artifacts. I am especially excited to be working with Meshlab and Scanstudio softwares, as I have not been able to sharpen my skills with them since working with Dr. Davide Tanasi in Siracusa, Italy. The NHHC experience has only increased my desire to work in maritime archaeology whether it may be in an academic setting or in a professional atmosphere. The advice given to me by my supervisors has provided venues and potential job opportunities to continue practicing archaeology before enrolling in the MA—Maritime Archaeology program at the University of Southampton next fall.
Living and working in DC has brought a new appreciation of the city. Growing up close to the DC area, I would often make family trips to the see the museums and tourist attractions of the city. While my family loved the area, I never fancied DC itself. However, my current experience here has changed that. Not only has the amazing work experience led to this realization, but also the opportunity to explore the various districts. One habit I have acquired is walking to and from my internships, trying never to take the same path twice. This choice has allowed me to appreciate the beautiful architecture and neighborhoods of Washington. Urban exploring always reveals the soul of a city and what I find to be the more enjoyable aspects of larger urban environments, cultural districts. By myself or with friends, I take great efforts to visit hole-in-the-wall restaurants and shops. A favorite of mine has been Busboys and Poets located in Columbia Heights, a must for anyone looking for a restaurant with a great atmosphere, open mic nights and fantastic cuisine. Thanks to venues such as this, I think it's safe to say that this city has finally charmed me over.
As I continue to work and explore DC, I hope to continue gaining insight into professional archaeology and Washington as I may one day find myself working in this field and in this city once again. Until then, I will continue enjoying the rest of my time here both inside and outside of the workplace.
Ciao for now!
Eric Rodriguez


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Fabricator Adds Waterjet-Cutting Machine, CNC Press Brake
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Thursday, May 1, 2014
Custom metal fabricator Wiley Metal Fabricating, Inc., Marion, IN, has added two new pieces of equipment to its stable—a Mach 3 4040b waterjet-cutting machine from Flow, and a Bystronic Xpert 275-ton press brake. The waterjet machine features a 50-hp 60,000-psi pump and 13- by 6-ft. cutting table. The press brake has a 161-in.-long bed and features Wila tooling.
See also: Bystronic Inc.
Related Enterprise Zones: Fabrication
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HEDNO would like to inform the LV grid consumers that an application is available on HEDNO's website, under "Useful Applications" allowing them to search on their own for the expiration date of the Licensed Electrician Certification for their account, so as to proceed timely to an inspection of their electrical installations.
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