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Mary Pride
Carole Adams
Ray Andree
Karen Andreola
Frank Armbruster
Dr. David Ayers
Larry Bailey
Lawrence Bangs
Johanna Banham
Lisa and Rhonda Barfield
Peggy Barker
Dr. Kuni Beasley
Jonathan Bechtle
Russ Beck
Alisyn Bennett
Vicki Bentley
Betty Berring
Mary Biever
George Bigham
Harvey and Laurie Bluedorn
Sam Blumenfeld
Lydia Guy Burchett
Charles and Betty Burger
Linda Burklin
Wes Callihan
Holly Capeda
Heather Chapman
Harry Cheney
Clay and Sally Clarkson
Marian Kester Coombs
Deborah Copelin
Lois Corcoran
Cheryl Costello
Martin Cothran
Jim Couch
Lorraine Curry
Michelle Dalrymple
Chris Davis
Ellyn Davis
Kandie Demarest
Tom DeWeese
Joan Donaldson
Richard Driggers
Cathy Duffy
Jonathan English
Carolyn Flanagan
Samuel Francis
Amanda Freitag
Marshall Fritz
Lisa Gard
John Taylor Gatto
Brittany Glenny
Tricia Goyer
Pat Graves
Steve Hake
Ken Ham
Kristin Lee Hamerski
Gregg Harris
Joshua Harris
Laura Harris
Lori Harris
Bob Hazen
Barbara Henderson
Sarah Hensley
Laura Hinely
Fritz Hinrichs
Regina Hogsten
Mercy Howell
Jessica Hulcy
D. Russell Humphries
Nicole Johnson
Elizabeth Kays
Diane Flynn Keith
Stephen Kemp
Rebecca Kenney
Andrew Kern
Chris Klicka
Antony Kolenc
Dr. Jim Kramer
Michele Lee
Steve Leer
Lenora Levia
Ann Lloyd
Diane Lockman
Isabel Lyman
Christina Magnaghi
Michael Maloney
Jason Makansi
Paula Mann
David Marks
Rodney Marshall
Shelly Mathiot
Renee Mathis
Pam Maxey
Theresa May
Kristen West McGuire
Joyce McPherson
Geneva Miller
Katie Michelli
Melissa Morgan
Sarah Morgan
Gretchen Mork
Natalie Muus
Edwin Myers
Naomi Nattress
John Nixdorf
Shelley Noonan
June Oberlander
Joy Pavelski
Mary Pecci
Dennis Peterson
Nikki Pheneger
Dr. Michael Platt
Drue Porter
Bill Pride
Franklin Pride
Joseph Pride
Madeleine Pride
Magda Pride
Sarah Pride
Theodore Pride
Bob Reith
Michael Reitz
Howard and Susan Richman
Elizabeth Roberts
Dr. Arthur Robinson
Penny Ross
Teresa Schultz-Jones
Rebecca Sealfon
Rob and Cyndy Shearer
Scott Somerville
Bruce Shortt
Gail Small
Elisabeth Snell
Barry Stebbing
Andrew Stone
Alexandra Swann
Benjamin Swann
Joyce Swann
Janis Tatum
Jennifer Thieme
Heather Thompson
Christopher Thorne
Rita Tubbs
Dale Turner
Jamie Turner
Maryann Turner
Janice VanCleave
Brad Voeller
Kathy von Duyke
Steve Wagner
Eric Wallace
Austin Webb
Jeannette Webb
Brenda Weatherly
Natalie Webb
Pat Wesolowski
Carol Wickwire
Peter Williams
Douglas Wilson
Kym Wright
Lisa Yoder
Vivian Young
By Michael Reitz Printed in Practical Homeschooling #56, 2004.
Have you ever had one of those days? You wake up late. It's raining and dark outside. The laundry is piled high, your checkbook needs balancing, and you have company coming over for dinner. The phone keeps ringing and the baby has a dirty diaper. The children are fighting. When you go over the schoolwork that you covered yesterday, they can't remember any of it. As you pour your heart out in a lesson, a child throws down his pencil and yawns, "Why do we have to do this?" Any energy you had evaporates.
Homeschool students also face pressure, from a different perspective. I was the oldest child in my family and occasionally I felt like a guinea pig. I didn't have the benefit of seeing older siblings go through the journey before me and I remember uncertainty about my future, anxiety about life after graduation.
It's easy, in the day-to-day pressures of homeschooling, to forget why you decided to homeschool. There are many immediate benefits, but what gets you past those dark days?
Ultimately, homeschooling is about the end product: raising adults committed to God's Kingdom. As Mike Farris, president of Patrick Henry College, has said: "When someone is 25 years old, I don't want to know how many AWANA sections they passed - I want to know if they are walking with God and influencing the lives of others for Jesus Christ." Your greatest success will be marked by your adult children who live for Christ.
If the purpose of homeschooling is to turn children into godly adults who will change the world for Christ, parents and children must keep this goal in mind. Young people (particularly teens) need a vision for their lives - they need to learn to anticipate adulthood.
Scripture refers to children as "olive plants" (Ps. 128). During the early stages of a plant's life, it is kept in a greenhouse. The sheltered, monitored environment allows for maximum development. At some point, however, the plant has to be moved from the safe environment and placed out in the outer world.
The same principle applies to children. In their time at home, they are training to eventually accomplish some purpose out in the world. This process starts at home long before a child is actually sent out.
Entering into the world and transfiguring society for Christ is a deliberate process. First, children need a sense of destination beyond graduation. Back when I was still at home, my parents took time with me each year to set long-term goals. Those goals gave me a sense of direction and motivation. What things intrigue your child? What does your child want to do in life? Discover their aspirations and form a plan for achieving them.
Homeschool students also need to be trained to think independently - not to have an independent spirit, but to personalize their faith for when they are on their own.
"In the high school years, my parents focused on more than just academics," says Jonathan, a homeschool graduate. "They trained for maturity and gave me the information and resources to make good decisions." The benefit, he explains, is that when a young adult is out on his own, he is equipped with the wisdom to make good choices. "This involved a lot of communication: not just telling me what to do, but explaining convictions and why."
Children must be trained to think critically and apply Biblical principles to problems they face. If they are merely given dictates on what to believe and how to act, they lack the power of personal choice. God has given us all a free will. While a young person may exercise obedience at home, if he has not personally chosen to serve God, he will be an insipid Christian. These are the homeschool graduates who abandon all convictions because the convictions were never theirs in the first place.
Prepare your children for adulthood by helping them get a job. When I was ten years old, my father located several lawn mowing jobs for me and in my first summer I made $500. By the time I was eighteen, we had professional equipment and large landscaping accounts. Not only did I learn responsibility by working, but I learned how to run a business and manage finances.
Don't coddle them academically, either. The academic and professional worlds are tough. Make sure your older children who are entering those worlds have a realistic attitude about themselves and their abilities. Impose deadlines on schoolwork and consequences if the deadlines are not met.
You will still have days when everything goes wrong. Use those times to evaluate your focus and redirect your attention to Christ.
Then change the baby's diaper.
Critical Thinking and Logic
The Charlotte Mason Approach to Poetry
Interview with John Taylor Gatto
What We Can Learn from the Homeschooled 2002 National Geography Bee Winners
Art Appreciation the Charlotte Mason Way
Start a Nature Notebook
Can Homeschoolers Participate In Public School Programs?
Top Jobs for the College Graduate
Narration Beats Tests
Shakespeare Camp
Columbus and the Flat Earth...
Who Needs the Prom?
Why the Internet will Never Replace Books
Montessori Math
Teach Your Children to Work
Classical Education
Don't Give Up on Your Late Bloomers
A Homeschooler Wins the Heisman
Laptop Homeschool
The Charlotte Mason Method
Discover Your Child's Learning Style
How to Win the Geography Bee
Teaching Blends
AP Courses At Home
The Benefits of Cursive Writing
I Was an Accelerated Child
Character Matters for Kids
Joyce Swann's Homeschool Tips
Myth of the Teenager
What Does My Preschooler Need to Know?
The Gift of a Mentor
Bears in the House
Getting Organized Part 3
Phonics the Montessori Way
Whole-Language Boondoggle
Saxon Math: Facts vs. Rumors
Patriarchy, Meet Matriarchy
Top Tips for Teaching Toddlers
How to "Bee" a Spelling Success
Give Yourself a "CLEP Scholarship"
Advanced Math: Trig, PreCalc, and more!
The Benefits of Debate
University Model Schools
The History of Public Education
A Reason for Reading
Getting Started in Homeschooling: The First Ten Steps
Combining Work and Homeschool
The Equal Sign - Symbol, Name, Meaning
Getting Organized Part 1 - Tips & Tricks
Montessori Language Arts at Home, Part 1


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Thank You for your continued support and contributions!
I am new to this manual configuration. The AGPTEK ROCKER or Benji player is discontinued for some years now just like a lot of the players that have been ported and under development. AGPTEK created new versions of the Rocker with builtin memory and SD Card port included. Case and buttons locations very similar but slimmer and soft case and buttons. They call it the AGPTEK ROCKER S02 version and I purchased it on AMAZON a month ago. The installer does not recognize the AGPTEK S02 player. Any Idea how I can get ROCKBOX to work on this AGPTEK S02 Player?What does daily updates mean, and from where (AGPTEK)?
https://www.amazon.com/AGPTEK-Player-Recorder-Playback-Expandable/dp/B013QWN3WA/ref=asc_df_B013QWN3WA/?tag=hyprod-20&linkCode=df0&hvadid=312150546687&hvpos=&hvnetw=g&hvrand=8763864316683685767&hvpone=&hvptwo=&hvqmt=&hvdev=c&hvdvcmdl=&hvlocint=&hvlocphy=1022759&hvtargid=pla-562501080694&psc=1&tag=&ref=&adgrpid=70581793188&hvpone=&hvptwo=&hvadid=312150546687&hvpos=&hvnetw=g&hvrand=8763864316683685767&hvqmt=&hvdev=c&hvdvcmdl=&hvlocint=&hvlocphy=1022759&hvtargid=pla-562501080694AGPTEK A02S 16GB MP3 Player with FM Radio, Voice Recorder, 70 Hours Playback and Expandable Up to 128GB, Black I really need a MP3 player to give to a person who is blind. It would be great if this player can be configured for Rockbox. Thank you for your response.
I have the Eclipse 8gb fit clip.Are you fimiliar with a way to manually make the AGPTEK A02S 16GB MP3 Player work without the Rockbox Utility to install it?
Would the Benjie T1 be a candidate for RockBox? https://www.aliexpress.com/item/32821963152.htmlChip: ESS9018 HD Op-amp chip Not sure if that's just audio or cpu and ram too.
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Create a Website Account - Manage notification subscriptions, save form progress and more.
The Planning & Development Services Office received a demolition application for the carport at 221 North Street (Permit 2019-29699). The application is subject to the emergency demolition delay ordinance (Ordinance 2019-19) as the carport is part of a building that was identified in the recent historic resources survey, My Historic SMTX, with a high preservation priority. Staff is reviewing the request and the demolition permit will not be issued until at least 90 days have passed from the date the notice was mailed, August 30, 2019.
If you would like more information regarding the demolition permit, please search www.mygovernmentonline.org using the permit number listed above. You may also contact the Planning & Development Services Department at 512.393.8230 or send an email to email@example.com. When calling please refer to the address or permit number listed above.


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The rights of trade union reps
Trade union reps are entitled to paid time off to get training and do their work as reps (as shop stewards, health and safety or union learning reps or other trade union officials).
Paid time off for trade union reps
Reps are entitled to reasonable paid time off to do their union work as long as the union is:
- independent
- officially recognised by the employer to represent union members in negotiations on things like pay and terms and conditions
Examples of trade union duties reps have the right to paid time off for are:
- negotiating pay, terms and conditions
- helping union members with disciplinary or grievance procedures including meetings to hear their cases
- going with union members to meetings with their line manager to discuss flexible working requests
- discussing issues that affect union members like redundancies or the sale of the business
Union learning reps have the right to paid time off to:
- analyse the learning or training needs of union members
- give information and advice about learning or training
- arrange or encourage learning or training
- discuss their activities as a learning representative with their employer
- train as a learning representative
When reps are not entitled to paid time off
Reps are not allowed paid time off to attend union meetings or go to meetings with union officials. Instead, employers should allow unpaid time off for these activities. Reps are not allowed any time off for industrial action.
What is reasonable time off?
There is no legal definition of reasonable time off but things that need to be taken into account are the:
- kind of work the business or organisation does
- workloads
- needs of line managers and co-workers
- importance of health and safety at work
- amount of time reps have already had off for trade union work
Union reps and employers should discuss reasonable time off and come to an agreement about it.
Problems with getting paid time off for union work
Reps can speak to their trade union or use their employer's grievance procedures and should check their employment contract, company handbook or intranet site for details.
As a last resort reps may be able to take a case to an employment tribunal.
You can find out more in the Acas code of practice on time off work for trade union duties and activities


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CNA/EWTN had a piece about the pilgrimage to Rome in thanksgiving for Summorum Pontificum. The undersigned was happy to be quoted.
Pilgrims arrive in Rome to celebrate Latin Mass permission
By Matthew A. RareyVatican City, Nov 2, 2012 / 12:01 pm (CNA/EWTN News).- In honor of the fifth anniversary of Pope Benedict XVI's announcement that any priest can celebrate the Mass according to the pre-Vatican II rite in Latin, a number of pilgrims have come to Rome to offer thanks and celebrate.
"I gladly accepted to celebrate (tomorrow's) Mass for pilgrims who came to thank the Pope for the gift of the motu proprio 'Summorum Pontificum' because it is a way to make others understand that it is normal to use the extraordinary form of the Roman Rite," said Cardinal Antonio Cañizares Llovera, Prefect of the Congregation for Divine Worship.
He will say Mass in the extraordinary form on Nov. 3 in St. Peter's Basilica.
This is significant because liturgical reforms do not do away with traditional forms of the liturgy.
American priest Father John Zuhlsdorf came to Rome to participate in the pilgrimage, which includes liturgical rites as well as talks about the importance of the Mass which was universally used before the Second Vatican Council.
Fr. Zuhlsdorf, better known as "Fr. Z," engages in the New Evangelization via his award-winning blog, which reaches Catholics around the world.
Speaking of the Pope's 2007 document on the extraordinary form of the Mass, he told CNA on Nov. 2 that it aids the Church in embracing a form of liturgical worship wrongly neglected after the Second Vatican Council.
"The Holy Father … is bringing us back into continuity with the way that Catholics have worshiped for centuries," Fr. Zuhlsdorf said.
"After the Second Vatican Council there was a rupture in ritual, of our worship of Almighty God. There was an artificial imposition of the liturgy after the mandates of the Second Vatican Council. We didn't actually get what the Second Vatican Council mandated. And it caused a rupture in how we worship as Catholics."
Fr. Zuhlsdorf noted that liturgical innovations applied by "selective readings of the council documents" led to certain aspects of them being "de-emphasized while very important aspects were entirely ignored."
The way liturgical rites, particularly the Mass, were re-interpreted following the council did not take into account the natural life of the faithful's worship.
Before he was elected Pope, said Fr. Zuhlsdorf, Cardinal Joseph Ratzinger described certain liturgical reforms after the council "as an artificial thing" in that they didn't "grow organically out of previous forms. Instead, they were artificial developments that grew more out of scholars at their desktop rather than something that grew out of the praying Church."
This, in turn, caused a rupture in the Church's worship that jarred many Catholics.
Fr. Zuhlsdorf noted that in contrast, Pope Benedict's mandate allowing worldwide use of the extraordinary form encourages the faithful to embrace the faith of their forefathers, lending a "continuity of tradition."


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Failed Cuban "Twitter" Project Designed By U.S. Government Contractors
ZunZuneo - a now defunct social media platform similar to Twitter - was designed to undermine the Cuban government by two private contractors: Creative Associates International (CAI) from Washington DC and Mobile Accord, a Denver based company. Funding was provided by the U.S. Agency for International Development (USAID).
Named after a Cuban hummingbird, the text message based system was launched in 2010 and hit a peak of 40,000 users before it shut down in June 2012 when funding ran out. CAI targeted a list of 500,000 Cuban phone numbers provided by an engineer from Cubacel, the government owned cell phone provider. Mobile Accord was tasked with tracking age, gender, "receptiveness" and "political tendencies" of individuals who signed up for the service.
Details of how ZunZuneo was created were brought to light last week by an Associated Press (AP) investigation. The reporters also uncovered a secret trail of funding that was channeled through the Cayman islands to companies in Spain in an apparent effort to hide the source of the money.
"There will be absolutely no mention of United States government involvement," wrote Mobile Accord in a 2010 memo cited by the AP. "This is absolutely crucial for the long-term success of the service and to ensure the success of the Mission."
The contract has been roundly criticized by members of the U.S. Congress. "That is not what USAID should be doing," said Jason Chaffetz, chairman of the U.S. House Oversight and Government Reform National Security Subcommittee. "If they start participating in covert, subversive activities, the credibility of the United States is diminished."
"Why weren't we specifically told about this if you're asking us for money?" asked Senator Patrick Leahy of Vermont. "And secondly, whose bright idea was this anyway?"
USAID has defended the project. "Working on creating platforms to improve communication in Cuba and in many other parts of the world is a core part of what USAID has done for some time and continues to do," Rajiv Shah, the head of USAID, told a Congressional hearing on Tuesday. "To the extent that the AP story or any other comment creates the impression that this effort or any other goes beyond that for other ulterior purposes, that is simply inaccurate."
Yet the AP quotes from USAID documents which state specifically that ZunZuneo was created to "push (Cuba) out of a stalemate through tactical and temporary initiatives, and get the transition process going again."
The project planners also offered the rationale that "text messaging had mobilized smart mobs and political uprisings in Moldova and the Philippines, among others," write the AP. "In Iran, the USAID noted social media's role following the disputed election of then President Mahmoud Ahmadinejad in June 2009 - and saw it as an important foreign policy tool."
Both CAI and Mobile Accord have a prior history of being awarded contracts for U.S. government democracy initiatives in Third World countries.
Mobile Accord was founded by James Eberhard, a technology entrepreneur, to distribute bulk text messages for non-commercial purposes. The technology was used to to raise money for earthquake victims in Haiti and to create a social media platform called Humari Awaaz (which means "Our Voice") in Pakistan on behalf of the U.S. State Department. (Like ZunZuneo the latter project folded when the funding was cut)
CAI, which was founded in 1977 by Charito Kruvant, a Bolivian national, is one of many "Beltway Bandit" contracting firms that make a living from U.S. government and multilateral agency contracts. "We work in areas where conflict is about to end and turmoil is about to begin, and we love it," Kruvant told the Washington Post once.
For example, CAI was awarded $1 million sub-contract in 1989 to train Contra rebels, the anti-communist guerrillas in Nicaragua, in skills such as engine repair, first aid and road maintenance.
CAI's contracts have come in for criticism in the past. For example, CAI won a 2003 contract to print textbooks and train teachers in Afghanistan, despite never having worked in the country before.
Raheem Yaseer, assistant director of the University of Nebraska at Omaha's Center for Afghanistan Studies, which also bid and lost, says he was surprised. "Our university has been involved in Afghanistan from the early 1970s, and had offices and programs during the war years," Yaseer said.
Creative didn't bother with supporting the local economy - instead it subcontracted the printing of the Afghan textbooks to an Indonesian company, and then airlifted them to Afghanistan.
The company has also been investigated by USAID for using insider influence to win contracts in Iraq. A June 2003 USAID memorandum detailing the findings said, "The documentation is clear that only one of the five contractors that were subsequently invited by USAID to bid on the contract participated in an initial roundtable discussion. In addition, we conclude that USAID Bureau officials did not adhere to the guidance on practical steps to avoid organizational conflicts of interest."
- 192 Technology & Telecommunications


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Caffeine Could Be Ally For Women In Warding Off Dementia
Among a group of older women, self-reported caffeine consumption of more than 261 mg per day was associated with a 36 percent reduction in the risk of incident dementia over 10 years of follow-up. This level is equivalent to two to three 8-oz cups of coffee per day, five to six 8-oz cups of black tea, or seven to eight 12-ounce cans of cola.
"The mounting evidence of caffeine consumption as a potentially protective factor against cognitive impairment is exciting given that caffeine is also an easily modifiable dietary factor with very few contraindications," said Ira Driscoll, PhD, the study's lead author and a professor of psychology at the University of Wisconsin-Milwaukee. "What is unique about this study is that we had an unprecedented opportunity to examine the relationships between caffeine intake and dementia incidence in a large and well-defined, prospectively-studied cohort of women."
The findings come from participants in the Women's Health Initiative Memory Study, which is funded by the National Heart, Lung, and Blood Institute. Driscoll and her research colleagues used data from 6,467 community-dwelling, postmenopausal women aged 65 and older who reported some level of caffeine consumption. Intake was estimated from questions about coffee, tea, and cola beverage intake, including frequency and serving size.
In 10 years or less of follow-up with annual assessments of cognitive function, 388 of these women received a diagnosis of probable dementia or some form of global cognitive impairment. Those who consumed above the median amount of caffeine for this group (with an average intake of 261 mg per day) were diagnosed at a lower rate than those who fell below the median (with an average intake of 64 mg per day). The researchers adjusted for risk factors such as hormone therapy, age, race, education, body mass index, sleep quality, depression, hypertension, prior cardiovascular disease, diabetes, smoking, and alcohol consumption.


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This article first appeared in the May 2009 issue of Python Magazine and has been slightly updated. The contents of the article are only applicable to repoze.who 1.0 and repoze.what 1.0, not repoze.who 2 and repoze.what 1.1 which are under development as of this writing.
Have you ever created a Web application? If so, it's very likely that you have at one time or another faced "the security problem"; whether to create and maintain a homegrown security sub-system, or to learn to use framework-specific security mechanisms (which may not be as flexible as you wish).
Securing Web applications shouldn't be a problem. This article explores a highly extensible alternative which you can learn once and use in arbitrary applications, regardless of the Web framework used (if any!).
Continue reading


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Chicago and Midwestern Writers
By 1920, Chicago had become "the literary capital of the United States," according to one of the nation's influential cultural arbiters, H. L. Mencken. Indeed, American literature of the period bore an aesthetic shaped by a palpable confrontation with the city's railroads, skyscrapers, and stockyards. Chicago helped produce many of the most important writers of the era, from Theodore Dreiser and Carl Sandburg to Willa Cather and Sherwood Anderson. Many started as journalists for Chicago newspapers, which were famous for breeding sharp, recognizable voices.
The Newberry has compiled a rich collection of manuscripts, photographs, printed materials, periodicals, and ephemera related to Chicago and Midwestern writers. The collection includes materials from the 1893 World's Columbian Exposition, through the Black Renaissance of the 1930s and 1940s, and to the present.
See Modern Manuscript Collections for finding aids for Chicago journalists, book designers, printers, theaters, family papers, clubs, and arts organizations.
Finding aids for these following writers and others can be found in the Literature section of Modern Manuscripts:
Nelson Algren
Sherwood Anderson
Fanny Butcher
Jack Conroy
Malcolm Cowley
Mitchell Dawson
Floyd Dell
Finley Peter Dunne
James T. Farrell
Henry Blake Fuller
Harry Hansen
Ben Hecht
Ernest Hemingway
D'Arcy McNickle
Arthur Meeker
Audrey Niffenegger
William Morton Payne
Eunice Tietjens
Have a Question?
Our librarians are here to help you get the most out of your research.


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Robert Benincasa
Robert Benincasa is a computer-assisted reporting producer in NPR's Investigations Unit.
Since joining NPR in 2008, Benincasa has been reporting on NPR Investigations stories, analyzing data for investigations, and developing data visualizations and interactive applications for NPR.org. He has worked on numerous groundbreaking stories, including data-driven investigations of the inequities of federal disaster aid and coal miners' exposures to deadly silica dust.
Prior to NPR, Benincasa served as the database editor for the Gannett News Service Washington Bureau for a decade.
Benincasa's work at NPR has been recognized by many of journalism's top honors. In 2014, he was part of a team that won an Investigative Reporters & Editors Award, and he shared Robert F. Kennedy Journalism Awards with Investigations Unit colleagues in 2016 and 2011.
Also in 2011, he received numerous accolades for his contributions to several investigative stories, including an Edward R. Murrow Award for Excellence in Coverage of Trauma, an Investigative Reporters & Editors Radio Award, the White House News Photographers Association's Eyes of History Award for multimedia innovation, and George Polk and George Foster Peabody awards.
Benincasa served on the faculty of Georgetown University's Master of Professional Studies program in journalism from 2008 to 2016.
Heat has killed hundreds of workers in the U.S., many in construction or agriculture, an investigation by NPR and Columbia Journalism Investigations found. Federal standards might have prevented them.
Landfills are among the nation's largest sources of methane, a greenhouse gas far more potent than carbon dioxide. But accurately measuring methane is a major challenge to reducing it.
A recent government report called the mine safety standard regulating deadly silica dust "out of date," and difficult to enforce. The Biden administration may finally change that standard.
Most of the largest civil settlements for police killings were in liberal areas in the year after the Ferguson unrest. Now, lawyers say current protests are hardening political divisions on policing.
Seven multi-million-dollar contracts are at the center of a House subcommittee probe. Investigators say the companies lacked experience and some had political connections to the Trump administration.
The government's Paycheck Protection Program was intended to help small businesses during the pandemic keep workers on staff. But a lot of the recipients weren't exactly small businesses.
In the government's hurried pandemic response, more than 250 companies, some with little or no medical supply experience, got contracts worth more than $1 million without fully competitive bidding.
Car traffic took a big dip beginning in late March, and headlines celebrated clean air around the U.S. But an NPR analysis of EPA data tells a more troubling story.
Faced with lost revenue from canceled elective procedures, hospitals laid off 1.4 million health care workers in April, including nearly 135,000 from hospitals.
On March 13, President Trump promised to mobilize private and public resources to respond to the coronavirus. NPR followed up on each promise and found little action had been taken.


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Consumer Lifestyles in Spain - New Market Report Now Available
Recently published research from Euromonitor International, "Consumer Lifestyles in Spain", is now available at Fast Market Research
Boston, MA -- (SBWire) -- 08/03/2012 --Since the collapse of the country's construction sector, Spanish consumers have been facing significant challenges. These are not expected to abate as drastic austerity measures imposed by the government trickle down into consumers' household budgets. In addition, there seems to be little short-term relief from the very high level of unemployment. These and other factors are expected to significantly affect Spanish consumers' behaviour in the coming months and years.
Euromonitor's Consumer Lifestyles in Spain report analyses factors influencing national consumer expenditure. Consumer lifestyles reports include coverage of: population, urban development, home ownership, household profiles, labour, income, consumer and family expenditure, health, education, eating habits, drinking habits, shopping habits, personal grooming, clothing, leisure habits, savings and investments, media, communication, transport and travel and tourism. Use this report to understand the factors influencing a nation's lifestyle choices.
View Full Report Details and Table of Contents
Data coverage: market sizes (historic and forecasts), company shares, brand shares and distribution data.
Reasons to Get this Report
- Get a detailed picture of the Consumer Lifestyles market;
- Pinpoint growth sectors and identify factors driving change;
- Understand the competitive environment, the market's major players and leading brands;
- Use five-year forecasts to assess how the market is predicted to develop.
About Fast Market Research
Fast Market Research is an online aggregator and distributor of market research and business information. Representing the world's top research publishers and analysts, we provide quick and easy access to the best competitive intelligence available. Our unbiased, expert staff will help you find the right research to fit your requirements and your budget. For more information about these or related research reports, please visit our website at http://www.fastmr.com or call us at 1.800.844.8156.
Browse all Consumer Goods research reports at Fast Market Research
You may also be interested in these related reports:
- Consumer Lifestyles in the Philippines
- Consumer Lifestyles in South Africa
- Consumer Lifestyles in Thailand
- Consumer Lifestyles in Malaysia
- Consumer Lifestyles in Mexico
- Consumer Lifestyles in Germany
- Consumer Lifestyles in South Korea
- Consumer Lifestyles in Iran
- Consumer Lifestyles in Hungary
- Consumer Lifestyles in Ecuador
Media Relations Contact
Bill Thompson
Director of Marketing
View this press release online at: http://rwire.com/156726


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How to Install XAMPP and WordPress
© Copyright 2020 Totally WordPress.
On our website you can find links that lead to media files. These files are stored somewhere else on the internet and are not a part of this website. totallywordpress.com does not carry any responsibility for them. If your copyrighted material has been indexed by our site and you want this material to be removed, contact us immediately. Please notice it may take up to 48 hours to process your request. Do not hesitate to voice any concerns by contacting us!


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OIC 27. The Registry of the Photographic Archives of the Epigraphic Survey, with Plates from Key Plans Showing Locations of Theban Temple Decorations The Epigraphic Survey (H. H. Nelson)
This publication of the photographic registry of the Oriental Institute's Epigraphic Survey in Luxor provides scholars with a quick reference to the photographic documentation contained in the Survey's primary archival holdings. Organized alphabetically by site and by the Nelson numbers keyed to temple decoration (devised by Harold H. Nelson, the Survey's first field director), the Registry lists all negatives available for thousands of individual scenes in Theban temples and tombs. A reprint of Nelson's thirty-eight key plans in reduced format appears as a separate plate section for convenient reference.
- Oriental Institute Communications 27
- Chicago: The Oriental Institute, 1995
- Pp. xviii + 270; 38 plates
- Paperback9 x 11.75 in / 23 x 30 cm
- $25.00


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The slim crescent of the moon Rhea glides silently onto the featureless, golden face of Saturn in this mesmerizing color movie. In an interplay of contrast and shadow, the moon goes dark against the planet, and then its crescent suddenly brightens as it slips in front of Saturn's night side.
This view looks down onto the unlit side of Saturn's rings, which cast soft, linear shadows onto the planet's northern hemisphere.
The movie was created using 60 images taken using red, green and blue spectral filters over a period of about 45 minutes.
The images were acquired by the Cassini spacecraft wide-angle camera on March 21, 2006, at a distance of approximately 221,000 kilometers (137,000 miles) from Rhea. The image scale is approximately 13 kilometers (8 miles) per pixel.
The Cassini-Huygens mission is a cooperative project of NASA, the European Space Agency and the Italian Space Agency. The Jet Propulsion Laboratory, a division of the California Institute of Technology in Pasadena, manages the mission for NASA's Science Mission Directorate, Washington, D.C. The Cassini orbiter and its two onboard cameras were designed, developed and assembled at JPL. The imaging operations center is based at the Space Science Institute in Boulder, Colo.
For more information about the Cassini-Huygens mission visit http://saturn.jpl.nasa.gov/. The Cassini imaging team homepage is at http://ciclops.org.
Note: this release was formerly entitled "Rhea Occults Saturn."


text:
Currently, I have history data for 10 years.
Most of the time, I only interested in getting EMA/ MACD for the last history point (means yesterday point). Instead of using entire 10 years history, I would only like to provide N data points, for fast calculation, yet get a reasonable accurate EMA. Currently, here is the way for me to determine how many N data.
9 days SMA lookback = 8
9 days EMA lookback = 8
9 days 12/26 MACD lookback = 33
final int scale = 2;
startIndex = historyDataSize - ((lookback + 1) * scale);
for (int i = startIndex; i < historyDataSize; i++) {
// ...
I know I can further increase scale
to get a reasonable good EMA/ MACD outcome. The question is, how large I should increase, for fast calculation purpose, yet reasonable accurate?


text:
DOCTOR WHO Season 2 Episode 8 : The Impossible Planet (1)
Location: In orbit below a black hole Date: Possibly 43,000 (43K reference) Enemy: The Beast,The Ood (as The Legion of The Beast) Rose finds herself further away from home than ever before, on a desolate world in the orbit of a Black Hole. Trapped with an Earth expedition and the mysterious Ood, the time-travellers face an even greater danger as something ancient beneath the planet's surface begins to awake.
Episode Guide
Season 01
Season 02
Season 03
Season 04
Season 05
Season 06
Season 07
Season 08
Season 09
Season 10
Season 11
Season 12


text:
Desperate to get his little brother Bucky off a chain gang, Lucius Hutchfield attempts to rescue his brother from his misdeeds. Newly released from reform school, Bucky got caught for passing a string of bad checks. Now Lucius has taken responsibility for talking Bucky's way out of a whole mess of trouble. Lucius tracks down each of Bucky's 'victims' and negotiates that Bucky will make restitution (eventually – he notes the loophole of not arranging a deadline), if they will drop charges. Lucius is training to be a teacher, but his true passion rests in writing. Stories bubble up from within Lucius's mind. His story-telling urge is now put to the test as Lucius must learn to twist his words to benefit Bucky's case. However, the antics of their older brother Earl, a dedicated con man, is a corrupting influence on Bucky.
In the midst of trying to redeem Bucky, Lucius learns of old Zara Jane Ransom, the sole resident of the Blue Goose Hotel, in the small town of Sweetwater. Zara purports that in her youth she was Jesse James's lover. The novel then transitions to Lucius convincing Zara to share her stories of Jesse James. Lucius is intent on using her recollection to inspire a story for publication in Harper's Bazaar. After settling on cash payment in exchange for her memories, the pair meets for three sessions and Zara shares the details of her possible (but unproven) relationship with Jesse James and another man, Davis Woodring, who was interested in gaining Zara's attention. While Lucius transcribes the story, he becomes acquainted with Hart Woodring who is obsessed with a beauty named Sabra Van Ness, and dangerously intrigued by Lucius's story of Zara and Jesse James.
Novelist David Madden presents a character-driven story with a balance of humor and pathos. The novel opens conversationally, from Lucius's perspective, as part of one long, winding quest that meanders around two major stories filled with a number of different plotlines and characters. The Southern influence is prominent; Madden includes dialect and an intense level of detail. The novel is set in Tennessee and North Carolina during the 1950s. Pleasure-Dome is a sequel to Madden's earlier work, Bijou (1974), although Madden considers Pleasure-Dome as a sequel in the loosest sense of the word. In an interview, Madden explains that he originally conceptualized the novel with five separate story lines, which he later cut down to two for length. Read more here and here in a series of interviews compiled by the University of Tennessee's Newfound Press. In Pleasure-Dome, Madden tackles concepts of truth and reality versus myth and illusion through the Lucius's story-telling.
Check this title's availability in the UNC-Chapel Hill Library catalog.


text:
Notification on Certain Writings of Father Jon Sobrino, S.J.
Notification on Certain Writings of Father Jon Sobrino, S.J.
Congregation for the Doctrine of the Faith
See CDF's Explanatory Note on the Notification
on the works of Father Jon SOBRINO, S.J.: Jesucristo liberador. Lectura histórico-teológica de Jesús de Nazaret (Madrid, 1991)1 and La fe en Jesucristo. Ensayo desde las víctimas (San Salvador, 1999)2
1. After a preliminary examination of the books Jesucristo liberador. Lectura histórico-teológica de Jesús de Nazaret (Jesus the Liberator) and La fe en Jesucristo. Ensayo desde las víctimas (Christ the Liberator) by Father Jon Sobrino, SJ, the Congregation for the Doctrine of the Faith, because of certain imprecisions and errors found in them, decided to proceed to a more thorough study of these works in October 2001.
Given the wide distribution of these writings and their use in seminaries and other centers of study, particularly in Latin America, it was decided to employ the "urgent examination" as regulated by articles 23-27 of Agendi Ratio in Doctrinarum Examine.
As a result of this examination, in July 2004 a list of erroneous or dangerous propositions found in the abovementioned books was sent to the Author through the Reverend Father Peter Hans Kolvenbach, SJ, Superior General of the Society of Jesus.
In March of 2005, Father Jon Sobrino sent a Response to the text of the Congregation for the Doctrine of the Faith to the Congregation. This Response was studied in the Ordinary Session of the Congregation on 23 November 2005. It was determined that, although the author had modified his thought somewhat on several points, the Response did not prove satisfactory since, in substance, the errors already cited in the list of erroneous propositions still remained in this text.
Although the preoccupation of the Author for the plight of the poor is admirable, the Congregation for the Doctrine of the Faith has the obligation to indicate that the aforementioned works of Father Sobrino contain notable discrepancies with the faith of the Church.
For this reason, it was decided to publish this Notification, in order to offer the faithful a secure criterion, founded upon the doctrine of the Church, by which to judge the affirmations contained in these books or in other publications of the Author. One must note that on some occasions the erroneous propositions are situated within the context of other expressions which would seem to contradict them3, but this is not sufficient to justify these propositions.
The Congregation does not intend to judge the subjective intentions of the Author, but rather has the duty to call to attention to certain propositions which are not in conformity with the doctrine of the Church. These propositions regard:
1) the methodological presuppositions on which the Author bases his theological reflection,
2) the Divinity of Jesus Christ,
3) the Incarnation of the Son of God,
4) the relationship between Jesus Christ and the Kingdom of God,
5) the Self-consciousness of Jesus, and
6) the salvific value of his Death.
I. Methodological Presuppositions
2. In his book Jesus the Liberator: A Historical-Theological View, Father Sobrino affirms: "Latin American Christology…identifies its setting, in the sense of a real situation, as the poor of this world, and this situation is what must be present in and permeate any particular setting in which Christology is done" (Jesus the Liberator, 28). Further, "the poor in the community question Christological faith and give it its fundamental direction" (Ibidem, 30), and "the Church of the poor…is the ecclesial setting of Christology because it is a world shaped by the poor" (Ibidem, 31). "The social setting is thus the most crucial for the faith, the most crucial in shaping the thought pattern of Christology, and what requires and encourages the epistemological break" (Ibidem).
While such a preoccupation for the poor and oppressed is admirable, in these quotations the "Church of the poor" assumes the fundamental position which properly belongs to the faith of the Church. It is only in this ecclesial faith that all other theological foundations find their correct epistemological setting.
The ecclesial foundation of Christology may not be identified with "the Church of the poor", but is found rather in the apostolic faith transmitted through the Church for all generations. The theologian, in his particular vocation in the Church, must continually bear in mind that theology is the science of the faith. Other points of departure for theological work run the risk of arbitrariness and end in a misrepresentation of the same faith.4
3. Although the Author affirms that he considers the theological fonts "normative", the lack of due attention that he pays to them gives rise to concrete problems in his theology which we will discuss below. In particular, the New Testament affirmations concerning the divinity of Christ, his filial consciousness and the salvific value of his death, do not in fact always receive the attention due them. The sections below will treat these specific questions.
The manner in which the author treats the major Councils of the early Church is equally notable, for according to him, these Councils have moved progressively away from the contents of the New Testament. For example, he affirms: "While these texts are useful theologically, besides being normative, they are also limited and even dangerous, as is widely recognized today" (Christ the Liberator, 221).
Certainly, it is necessary to recognize the limited character of dogmatic formulations, which do not express nor are able to express everything contained in the mystery of faith, and must be interpreted in the light of Sacred Scripture and Tradition. But there is no foundation for calling these formulas dangerous, since they are authentic interpretations of Revelation.
Father Sobrino considers the dogmatic development of the first centuries of the Church including the great Councils to be ambiguous and even negative. Although he does not deny the normative character of the dogmatic formulations, neither does he recognize in them any value except in the cultural milieu in which these formulations were developed. He does not take into account the fact that the transtemporal subject of the faith is the believing Church, and that the pronouncements of the first Councils have been accepted and lived by the entire ecclesial community.
The Church continues to profess the Creed which arose from the Councils of Nicea (AD 325) and Constantinople I (AD 381). The first four Ecumenical Councils are accepted by the great majority of Churches and Ecclesial Communities in both the East and West.
If these Councils used the terminology and concepts expressive of the culture of the time, it was not in order to be conformed to it. The Councils do not signify a hellenization of Christianity but rather the contrary. Through the inculturation of the Christian message, Greek culture itself underwent a transformation from within and was able to be used as an instrument for the expression and defense of biblical truth.
II. The Divinity of Jesus Christ
4. A number of Father Sobrino's affirmations tend to diminish the breadth of the New Testament passages which affirm that Jesus is God: "[The New Testament] makes clear that he was intimately bound up with God, which meant that his reality had to be expressed in some way as a reality that is of God(cf. Jn 20:28)" (Christ the Liberator, 115). In reference to John 1:1, he affirms: "Strictly speaking, this logos is not yet said to be God (consubstantial with the Father), but something is claimed for him that will have great importance for reaching this conclusion: his preexistence. This does not signify something purely temporal but relates him to the creation and links the logos with action specific to the divinity" (Christ the Liberator, 257).
According to the Author, the New Testament does not clearly affirm the divinity of Jesus, but merely establishes the presuppositions for it: "The New Testament…contains expressions that contain the seed of what will produce confession of the divinity of Christ in the strict sense" (Ibidem). "All this means that at the outset Jesus was not spoken of as God, nor was divinity a term applied to him; this happened only after a considerable interval of believing explication, almost certainly after the fall of Jerusalem" (Ibidem, 114).
To maintain that John 20:28 affirms that Jesus is "of God" is clearly erroneous, in as much as the passage itself refers to Jesus as "Lord" and "God." Similarly, John 1:1 says that the Word is God. Many other texts speak of Jesus as Son and as Lord.5 The divinity of Jesus has been the object of the Church's faith from the beginning, long before his consubstantiality with the Father was proclaimed by the Council of Nicea. The fact that this term was not used does not mean that the divinity of Jesus was not affirmed in the strict sense, contrary to what the Author seems to imply.
Father Sobrino does not deny the divinity of Jesus when he proposes that it is found in the New Testament only "in seed" and was formulated dogmatically only after many years of believing reflection. Nevertheless he fails to affirm Jesus' divinity with sufficient clarity. This reticence gives credence to the suspicion that the historical development of dogma, which Sobrino describes as ambiguous, has arrived at the formulation of Jesus' divinity without a clear continuity with the New Testament.
But the divinity of Jesus is clearly attested to in the passages of the New Testament to which we have referred. The numerous Conciliar declarations in this regard6 are in continuity with that which the New Testament affirms explicitly and not only "in seed". The confession of the divinity of Jesus Christ has been an absolutely essential part of the faith of the Church since her origins. It is explicitly witnessed to since the New Testament.
III. The Incarnation of the Son of God
5. Father Sobrino writes: "From a dogmatic point of view, we have to say, without any reservation, that the Son (the second person of the Trinity) took on the whole reality of Jesus and, although the dogmatic formula never explains the manner of this being affected by the human dimension, the thesis is radical. The Son experienced Jesus' humanity, existence in history, life, destiny, and death" (Jesus the Liberator, 242).
In this passage, the Author introduces a distinction between the Son and Jesus which suggests to the reader the presence of two subjects in Christ: the Son assumes the reality of Jesus; the Son experiences the humanity, the life, the destiny, and the death of Jesus. It is not clear that the Son is Jesus and that Jesus is the Son.
In a literal reading of these passages, Father Sobrino reflects the so-called theology of the homo assumptus, which is incompatible with the Catholic faith which affirms the unity of the person of Jesus Christ in two natures, divine and human, according to the formulations of the Council of Ephesus,7 and above all of the Council of Chalcedon which said: "…we unanimously teach and confess one and the same Son, our Lord Jesus Christ, the same perfect in divinity and perfect in humanity, the same truly God and truly man composed of rational soul and body, the same one in being with the Father as to the divinity and one in being with us as to the humanity, like us in all things but sin (cf. Heb 4:15). The same was begotten from the Father before the ages as to the divinity and in the latter days for us and our salvation was born as to His humanity from Mary the Virgin Mother of God; one and the same Christ, Son, Lord, only-begotten, acknowledged in two natures which undergo no confusion, no change, no division, no separation".8
Similarly, Pope Pius XII declared in his encyclical Sempiternus Rex: "… the council of Chalcedon in full accord with that of Ephesus, clearly asserts that both natures are united in 'One Person and subsistence', and rules out the placing of two individuals in Christ, as if some one man, completely autonomous in himself, had been taken up and placed by the side of the Word".9
6. Another difficulty with the Christological view of Father Sobrino arises from an insufficient comprehension of the communicatio idiomatum, which he describes in the following way: "the limited human is predicated of God, but the unlimited divine is not predicated of Jesus" (Christ the Liberator, 223, cf. 332-333).
In reality, the phrase communicatio idiomatum, that is, the possibility of referring the properties of divinity to humanity and vice versa, is the immediate consequence of the unity of the person of Christ "in two natures" affirmed by the Council of Chalcedon. By virtue of this possibility, the Council of Ephesus has already defined that Mary was Theotokos: "If anyone does not confess that Emmanuel is truly God and, therefore, that the holy Virgin is the Mother of God (theotokos) since she begot according to the flesh the Word of God made flesh, let him be anathema".10
"If anyone ascribes separately to two persons or hypostases the words which in the evangelical and apostolic writings are either spoken of Christ by the saints or are used by Christ about Himself, and applies some to a man considered by himself, apart from the Word, and others, because they befit God, solely to the Word who is from God the Father, let him be anathema".11
As can easily be deduced from these texts, the communicatio idiomatum is applied in both senses: the human is predicated of God and the divine of man. Already the New Testament affirms that Jesus is Lord,12 and that all things are created through him.13 In Christian terminology, it is possible to say that Jesus is God, who is creator and omnipotent. The Council of Ephesus sanctioned the use of calling Mary Mother of God.
It is therefore incorrect to maintain that "the unlimited divine" is not predicated of Jesus. Sobrino's affirmation to the contrary is understandable only within the context of a homo assumptus Christology in which the unity of the person of Jesus is not clear, and therefore it would be impossible to predicate divine attributes of a human person.
However, this Christology is in no way compatible with the teaching of the Councils of Ephesus and Chalcedon on the unity of the person in two natures. Thus, the understanding of the communicatio idiomatum which the Author presents reveals an erroneous conception of the mystery of the Incarnation and of the unity of the person of Jesus Christ.
IV. Jesus Christ and the Kingdom of God
7. Father Sobrino advances a peculiar view of the relationship between Jesus and the Kingdom of God. This is a point of special interest in his works. According to the Author, the person of Jesus as mediator cannot be absolutized, but must be contemplated in his relatedness to the Kingdom of God, which is apparently considered to be something distinct from Jesus himself:
"I shall analyze this historical relatedness in detail later, but I want to say here that this reminder is important because of the consequences […] when Christ the mediator is made absolute and there is no sense of his constitutive relatedness to what is mediated, the Kingdom of God" (Jesus the Liberator, 16).
"We must first distinguish between the mediator and the mediation of God. The Kingdom of God, formally speaking, is nothing other than the accomplishment of God's will for this world, which we call mediation. This mediation […] is associated with a person (or group) who proclaims it and initiates it: this we call the mediator. In this sense we can and must say, according to faith, that the definitive, ultimate, and eschatological mediator of the Kingdom of God has already appeared: Jesus. […] From this standpoint, we can also appreciate Origen's fine definition of Christ as the autobasileia of God, the Kingdom of God in person: important words that well describe the finality of the personal mediator of the Kingdom, but dangerous if they equate Christ with the reality of the Kingdom" (Jesus the Liberator, 108).
"Mediation and mediator are, then, essentially related, but they are not the same thing. There is always a Moses and a promised land, and Archbishop Romero and a dream of justice. Both things, together, express the whole of the will of God, while remaining two distinct things" (Ibidem).
On the other hand, Jesus' condition as mediator comes solely from the fact of his humanity: "Christ does not, then, derive his possibility of being mediator from anything added to his humanity; it belongs to him by his practice of being human" (Christ the Liberator, 135).
The Author certainly affirms a special relationship between Jesus (mediator) and the Kingdom of God (that which is mediated), in as far as Jesus is the definitive, ultimate, and eschatological mediator of the Kingdom. But, in these cited passages, Jesus and the Kingdom are distinguished in a way that the link between them is deprived of its unique and particular content.
It does not correctly explain the essential nexus that exists between mediator and mediation, to use his words. In addition, by affirming that the possibility of being mediator belongs to Christ from the exercise of his humanity, he excludes the fact that his condition as Son of God has relevance for Jesus' mediatory mission.
It is insufficient to speak of an intimate connection, or of a constitutive relatedness between Jesus and the Kingdom, or of the finality of the mediator [ultimidad del mediador], if this suggests something that is distinct from Jesus himself. In a certain sense, Jesus Christ and the Kingdom are identified: in the person of Jesus the Kingdom has already been made present. This identity has been placed in relief since the patristic period.14
In his encyclical Redemptoris Missio, Pope John Paul II affirms: "The preaching of the early Church was centered on the proclamation of Jesus Christ, with whom the kingdom was identified".15
"Christ not only proclaimed the kingdom, but in him the kingdom itself became present and was fulfilled".16
"The kingdom of God is not a concept, a doctrine, or a program […], but it is before all else a person with the face and name of Jesus of Nazareth, the image of the invisible God.If the kingdom is separated from Jesus, it is no longer the kingdom of God which he revealed".17
On the other hand, the singularity and the unicity of the mediation of Christ has always been affirmed by the Church. On account of his condition as the "only begotten Son of God", Jesus is the "definitive self-revelation of God".18
For that reason, his mediation is unique, singular, universal, and insuperable: "…one can and must say that Jesus Christ has a significance and a value for the human race and its history, which are unique and singular, proper to him alone, exclusive, universal, and absolute. Jesus is, in fact, the Word of God made man for the salvation of all".19
V. The Self-consciousness of Jesus
8. Citing Leonardo Boff, Father Sobrino affirms that "Jesus was an extraordinary believer and had faith. Faith was Jesus' mode of being" (Jesus the Liberator, 154). And for his own part he adds: "This faith describes the totality of the life of Jesus" (Ibidem, 157).
The Author justifies his position citing the text of Hebrews 12:2: "Tersely and with a clarity unparalleled in the New Testament, the letter says that Jesus was related to the mystery of God in faith. Jesus is the one who has first and most fully lived faith (12:2)" (Christ the Liberator, 136-137).
He further adds: "With regard to faith, Jesus in his life is presented as a believer like ourselves, our brother in relation to God, since he was not spared having to pass through faith. But he is also presented as an elder brother because he lived faith as its 'pioneer and perfecter' (12:2). He is the model, the one on whom we have to keep our eyes fixed in order to live out our own faith" (Ibidem, 138).
These citations do not clearly show the unique singularity of the filial relationship of Jesus with the Father; indeed they tend to exclude it. Considering the whole of the New Testament it is not possible to sustain that Jesus was "a believer like ourselves".
The Gospel of John speaks of Jesus' "vision" of the Father: "Not that anyone has seen the Father except the one who is from God; he has seen the Father".20 This unique and singular intimacy between Jesus and the Father is equally evident in the Synoptic Gospels.21
The filial and messianic consciousness of Jesus is the direct consequence of his ontology as Son of God made man. If Jesus were a believer like ourselves, albeit in an exemplary manner, he would not be able to be the true Revealer showing us the face of the Father. This point has an evident connection both with what is said above in number IV concerning the relationship between Jesus and the Kingdom, and what will be said in VI below concerning the salvific value that Jesus attributed to his death.
For Father Sobrino, in fact, the unique character of the mediation and revelation of Jesus disappears: he is thus reduced to the condition of "revealer" that we can attribute to the prophets and mystics.
Jesus, the Incarnate Son of God, enjoys an intimate and immediate knowledge of his Father, a "vision" that certainly goes beyond the vision of faith. The hypostatic union and Jesus' mission of revelation and redemption require the vision of the Father and the knowledge of his plan of salvation. This is what is indicated in the Gospel texts cited above.
Various recent magisterial texts have expressed this doctrine: "But the knowledge and love of our Divine Redeemer, of which we were the object from the first moment of His Incarnation, exceed all that the human intellect can hope to grasp. For hardly was He conceived in the womb of the Mother of God when He began to enjoy the Beatific Vision".22
Though in somewhat different terminology, Pope John Paul II insists on this vision of the Father: "His [Jesus'] eyes remain fixed on the Father. Precisely because of the knowledge and experience of the Father which he alone has, even at this moment of darkness he sees clearly the gravity of sin and suffers because of it. He alone, who sees the Father and rejoices fully in him, can understand completely what it means to resist the Father's love by sin".23
Likewise, the Catechism of the Catholic Church speaks of the immediate knowledge which Jesus has of the Father: "Such is first of all the case with the intimate and immediate knowledge that the Son of God made man has of his Father".24"By its union to the divine wisdom in the person of the Word incarnate, Christ enjoyed in his human knowledge the fullness of understanding of the eternal plans he had come to reveal".25
The relationship between Jesus and God is not correctly expressed by saying Jesus was a believer like us. On the contrary, it is precisely the intimacy and the direct and immediate knowledge which he has of the Father that allows Jesus to reveal to men the mystery of divine love. Only in this way can Jesus bring us into divine love.
VI. The Salvific Value of the Death of Jesus
9. In some texts some assertions of Father Sobrino make one think that, for him, Jesus did not attribute a salvific value to his own death: "Let it be said from the start that the historical Jesus did not interpret his death in terms of salvation, in terms of soteriological models later developed by the New Testament, such as expiatory sacrifice or vicarious satisfaction […]. In other words, there are no grounds for thinking that Jesus attributed an absolute transcendent meaning to his own death, as the New Testament did later" (Jesus the Liberator, 201).
"In the Gospel texts it is impossible to find an unequivocal statement of the meaning Jesus attached to his own death" (Ibidem, 202). "…Jesus went to his death with confidence and saw it as a final act of service, more in the manner of an effective example that would motivate others than as a mechanism of salvation for others. To be faithful to the end is what it means to be human" (Ibidem, 204).
This affirmation of Father Sobrino seems, at first glance, limited to the idea that Jesus did not attribute a salvific value to his death using the categories that the New Testament later employed. But later he affirms that there is in fact no data to suggest that Jesus granted an absolute transcendent sense to his own death.
The Author maintains only that Jesus went to his death confidently, and attributed to it an exemplary value for others. In this way, the numerous passages in the New Testament which speak of the salvific value of the death of Christ are deprived of any reference to the consciousness of Christ during his earthly life.26
Gospel passages in which Jesus attributes to his death a significance for salvation are not adequately taken into account; in particular, Mark 10:45,27"the Son of Man did not comes to be served but to serve, and to give his life as a ransom for many"; and the words of the institution of the Eucharist: "This is my blood of the covenant, which is poured out for many".28
Here again, the difficulty about Father Sobrino's use of the New Testament appears. In his writing, the New Testament data gives way to a hypothetical historical reconstruction that is erroneous.
10. The problem, however, is not simply confined to Jesus' consciousness about his death or the significance he gave to it. Father Sobrino also advances his point of view about the soteriological significance that should be attributed to the death of Christ: "[I]ts importance for salvation consists in the fact that what God wants human beings to be has appeared on earth […]. The Jesus who is faithful even to the cross is salvation, then, at least in this sense: he is the revelation of the homo verus, the true and complete human being, not only of the vere homo, that is of a human being in whom, as a matter of fact, all the characteristics of a true human nature are present […]. The very fact that true humanity has been revealed, contrary to all expectations, is in itself good news and therefore is already in itself salvation […]. On this principle, Jesus' cross as the culmination of his whole life can be understood as bringing salvation. This saving efficacy is shown more in the form of an exemplary cause than of an efficient cause. But this does not mean that it is not effective […]. It is not efficient causality, but symbolic causality" [causalidad ejemplar] (Jesus the Liberator, 229-230).
Of course there is great value in the efficacious example of Christ, as is mentioned explicitly in the New Testament.29 This is a dimension of soteriology which should not be forgotten.
At the same time, however, it is not possible to reduce the efficacy of the death of Jesus to that of an example or, in the words of the Author, to the appearance of the homo verus, faithful to God even unto the cross.
In the cited text, Father Sobrino uses phrases such as "at least in this sense" and "is shown more in the form," which seem to leave the door open to other considerations.
However, in the end this door is closed with an explicit negation: "it is not efficient causality but symbolic causality" [causalidad ejemplar]. Redemption thus seems reduced to the appearance of the homo verus, manifested in fidelity unto death. The death of Christ is exemplum and not sacramentum (gift). This reduces redemption to moralism.
The Christological difficulties already noted in the discussion of the mystery of the Incarnation and the relationship with the Kingdom appear here anew. Only Jesus' humanity comes into play, not the Son of God made man for us and for our salvation.
The affirmations of the New Testament, Tradition, and the Magisterium of the Church concerning the efficacy of the redemption and salvation brought about by Christ cannot be reduced to the good example that Jesus gives us. The mystery of the Incarnation, Death and Resurrection of Jesus, the Son of God become man, is the unique and inexhaustible font of the redemption of humanity, made efficacious in the Church through the sacraments.
The Council of Trent, in its Decree on Justification, states: "When the blessed 'fullness of time' had come (Eph 1:10; Gal 4:4), the heavenly Father, 'the Father of all mercies and the God of all comfort' (2 Cor 1:3), sent his own Son Jesus Christ to mankind ... to redeem the Jews, who are under the Law, and the Gentiles 'who were not pursuing righteousness' (Rom 9:30), that all 'might receive adoption as sons' (Gal 4:5). God has 'put Him forward as an expiation by His Blood, to be received by faith' (Rom 3:25), for our sins and 'not for our sins only, but also for the sins of the whole world' (1 Jn 2:2)".30
This same decree affirms that the meritorious cause of justification is Jesus, the only Son of God, "who, 'while we were still sinners' (Rom 5:10), 'out of the great love with which He loved us' (Eph 2:4) merited for us justification by His most holy passion and the wood of the cross, and made satisfaction for us to God the Father".31
The Second Vatican Council teaches: "In the human nature united to Himself the Son of God, by overcoming death through His own death and resurrection, redeemed man and re-molded him into a new creation (cf. Gal 6:15; 2 Cor 5:17). By communicating His Spirit, Christ made His brothers, called together from all nations, mystically the components of His own Body. In that Body the life of Christ is poured into the believers who, through the sacraments, are united in a hidden and real way to Christ who suffered and was glorified".32
On this point, the Catechism of the Catholic Church says: "The Scriptures had foretold this divine plan of salvation through the putting to death of 'the righteous one, my Servant' as a mystery of universal redemption, that is, as the ransom that would free men from the slavery of sin. Citing a confession of faith that he himself had 'received', St. Paul professes that 'Christ died for our sins in accordance with the scriptures' (1 Cor 15:3).In particular Jesus' redemptive death fulfils Isaiah's prophecy of the suffering Servant.Indeed Jesus himself explained the meaning of his life and death in the light of God's suffering Servant".33
11. Theology arises from obedience to the impulse of truth which seeks to be communicated, and from the love that desires to know ever better the One who loves — God himself — whose goodness we have recognized in the act of faith.34 For this reason, theological reflection cannot have a foundationother than the faith of the Church.
Only starting from ecclesial faith, in communion with the Magisterium, can the theologian acquire a deeper understanding of the Word of God contained in Scripture and transmitted by the living Tradition of the Church.35
Thus the truth revealed by God himself in Jesus Christ, and transmitted by the Church, constitutes the ultimate normative principle of theology.36 Nothing else may surpass it. In its constant reference to this perennial spring, theology is a font of authentic newness and light for people of good will.
Theological investigation will bear ever more abundant fruit for the good of the whole People of God and all humanity, the more it draws from the living stream which — thanks to the action of the Holy Spirit — proceeds from the Apostles and has been enriched by the faithful reflection of past generations.
It is the Holy Spirit who leads the Church into the fullness of truth,37 and it is only through docility to this "gift from above" that theology is truly ecclesial and in service to the truth.
The purpose of this Notification is precisely to make known to all the faithful the fruitfulness of theological reflection that does not fear being developed from within the living stream of ecclesial Tradition.
The Supreme Pontiff Benedict XVI, at the Audience granted to the undersigned Cardinal Prefect on October 13, 2006, approved this Notification, adopted in the Ordinary Session of this Congregation, and ordered it to be published.
Rome, from the Offices of the Congregation for the Doctrine of the Faith, November 26, 2006, the Feast of Christ, King of the Universe.
William Cardinal Levada
+Angelo Amato, S.D.B.
Titular Archbishop of Sila
1 The English translation of Jesucristo liberador is: Jesus the Liberator: A Historical-Theological View, (Orbis Books, New York, 1993, 2003). All citations will be taken from the English version.
2 The English translation of La fe en Jesucristo is: Christ the Liberator: A View from the Victims, (Orbis Books, New York, 2001). All citations will be taken from the English version.
3 Cf., for example, infra n. 6.
4 Cf. Second Vatican Council Decree Optatam Totius, 16; John Paul II, Encyclical Letter Fides et Ratio, 65:V AAS 91 (1999), 5-88.
5 Cf. 1 Thes 1:10; Phil 2:5-11; 1 Cor 12:3; Rom 1:3-4, 10:9; Col 2:9, etc.
6 Cf. Councils of Nicea, DH 125; Constantinople, DH 150; Ephesus, DH 250-263; Chalcedon, DH 301-302.
7 Cf. DH 252-263.
8 Chalcedon, Symbolum Chalcedonense, DH 301.
9 Pius XII, Encyclical Letter Sempiternus Rex: AAS 43 (1951), 638: DH 3905.
10 Council of Ephesus, Anathematismi Cyrilli Alex., DH 252.
11Ibidem, DH 255.
12 Cf. 1 Cor 12:3; Phil 2:11.
13 Cf. 1 Cor 8:6.
14 Cf. Origen, In Mt. Hom., Tertulian, Adv. Marcionem, IV 8; Hilary of Poitiers, Com. in Mt. 12:17.
15 John Paul II, Encyclical Letter Redemptoris Missio, 16: AAS 83 (1991), 249-340.
16Ibidem, 18.
18Ibidem, 5.
19 Congregation for the Doctrine of the Faith, Declaration Dominus Iesus, 15: AAS 92 (2000), 742-765.
20 Jn 6:46; Cf. also Jn 1:18.
21 Cf. Mt 11:25-27; Lk 10:21-22.
22 Pius XII, Encyclical Letter Mystici Corporis, 75:AAS (1943) 230; DH 3812.
23 John Paul II, Apostolic Letter Novo Millennio Ineunte, 26: AAS 93 (2001), 266-309.
24Catechism of the Catholic Church, 473.
25Catechism of the Catholic Church, 474.
26 Cf., for example, Rom 3:25; 2 Cor 5:21; Jn 2:2, etc.
27 Cf. also Mt 20:28.
28 Mk 14:24; cf Mt 26:28; Lk 22:20.
29 Cf. Jn 13:15; 1 Pt 2:21.
30 Council of Trent, Decree De justificatione, DH 1522.
31Ibidem, DH1529; cf. DH 1560.
32 Second Vatican Council, Dogmatic Constitution Lumen Gentium, 7.
33Catechism of the Catholic Church, 601.
34 Cf. Congregation for the Doctrine of the Faith, Instruction Donum Veritatis, 7: AAS 82 (1990), 1550-1570.
35Ibidem, 6.
36Ibidem, 10.
37 Cf. Jn 16:13.
Taken from:
L'Osservatore Romano
Weekly Edition in English
14 March 2007, page 11
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text:
This is just a short note to withdraw a recommendation that I made a year or two ago about the Zookoda email service.
When they first came out Zookoda was a dream come true for me – a free service that enabled bloggers to built a newsletter subscriber base, convert RSS to email etc. It took what Feedburner offers with their RSS to email subscriptions a step (or a few steps) further as it allows you to configure and design your emails. I've been using it on a weekly basis for 18 months to deliver newsletters to readers.
When it launched it was in beta and a little buggy but the support team was pretty good at fixing problems as they came up.
However since it was sold to PayPerPost (now known as IZEA) I've noticed the service becoming more buggy and the customer service seems to be decreasing. I've had problems with deliverability (for a while there it wouldn't deliver emails to anyone with a yahoo email address – I have thousands of subscribers using them), emails regularly are not sent and I've noticed more downtime and slowness with the site.
This week I've had two emails queued to be sent for 36 hours now and they haven't gone. I've attempted to reset them myself – but still they don't go.Emails to their 'contact us' form have gone unanswered. Emails to my customer service manager have not been replied to (she's previously been quite good). I'd understand this if it were the weekend and wouldn't mind so much if this were an occasional occurrence – but it seems that it's become an issue that happens every second week. update: just as I hit publish on this I got an email from one of their staff. The latest problem isn't fixed yet – but they're working on it. Having said this – it's an ongoing pattern. I send an email, it doesn't go, I email and complain, they work on it, it eventually goes.
Email newsletters have become a central part of my blogging and I can't afford an unreliable service any more. I've hung in there to give the new owners time to improve the service – but if anything it's gone backwards.
As a result I can't in good faith continue to recommend Zookoda any more.
My emotions in saying this are sadness mixed with a little anger.
Sadness because it's a product that I think had (and still has) a lot of potential – if only it would reliably do what it say.
Anger because I've invested time and energy both into promoting the product in it's early days and building up my own subscriber base who use it (I have three lists with a combined total of 62,000 subscribers). I will now need to find another service and attempt to migrate these across (and in the process am sure to lose many of them as reputable service require you to get users to opt in to them – even though you've already done this previously.
Lastly – I'd like to ask readers who they use to deliver their email newsletters?
I've used AWeber previously and will probably go with them but what other services do you recommend? I'm looking for the ability to send weekly emails (html) to multiple lists with high reliability and as much ease of use as possible.
Update: after 5 days of waiting for my last newsletters to go (and having tried to reset them 4 times each now) I'm still no closer to my readers getting their weekly update. Readers have been emailing/complaining and I'm sick of it. On the positive side of things – I've had a number of other email service providers contact me to offer their services and hope to transition to a new service in the coming weeks.