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We come this morning to the 9th chapter of Matthew and eight marvelous verses that begin this chapter: Matthew 9:1-8. You'll notice there's a phrase at the end of verse 2 that I would just draw to your attention as a beginning point. The Lord speaks and says, "Thy sins be forgiven thee." The theme of this particular record is Jesus' power over sin. And I want to begin our look at it with just a basic question: What is the most distinctive thing that Christianity has to proclaim? And I've already given you the answer. Clearly and unquestionably the most distinctive thing that Christianity has to proclaim is the reality that sin can be forgiven. That is the heart and the very lifeblood of the Christian message. Although the Christian faith has many values, many virtues, and has a myriad of endless applications, the most essential message that God ever gave to man is that man, a sinner, can know the fullness of forgiveness for that sin. That is the heart of the message of Christianity, and that is exactly the message of this miracle in chapter 9, verses 1 through 8.
Now Matthew has been focusing on various miracles of our Lord in chapter 8 and chapter 9, and these miracles are intended to present to us, first of all, the deity of Jesus Christ. But beyond, and I don't mean beyond deity in a sense, but beyond that as a purpose, they not only show to us His deity, but his character as the Messiah of Israel. In other words, it is not just that Matthew gives us a lot of miracles to prove that He is God, it is that He gives us specific miracles designed to attach to very specific Messianic kingdom prophecies, so that Israel will know that He is the one to fulfill the role of Messiah and introduce into the world the kingdom of God. So there is a very Jewish character, there's a very Old Testament character to the kind of miracles that Matthew selects under the inspiration of the Holy Spirit.
Now there is climatic kind of arrangement on Matthew's part, also. We've already gone through the five of the nine miracles that are in these two chapters, and we've seen kind of a flow to a greater point than we've been at before as we arrive in chapter 9. As we go back, for example, it began when Jesus, by the touch of a hand, cleansed a leper; and then without so much as a touch He healed a centurion servant; and then he banished the fever of Peter's wife's mother; and then He went beyond the physical miracles and He began to deal with nature and He stilled the winds and the waves; and then He showed not only His power over nature but His power over supernatural forces, demons, when He cast out the demons. And now He goes even beyond that in ascending of the drama of the miracles and He shows that He has power over the root of all man's misery, which is sin. He deals with human guilt and human pollution, the evil that separates man from his maker.
And so the great physician cannot only heal the sick, and still the storm, and deal with demons, but He can bring to the human soul the thing that it needs the most, the forgiveness of sin. This is another mark of the authority of Jesus Christ. It seems to be that in Matthew you have a majoring on the authority of Christ. We find, for example, the life of Christ pretty much bookended in Matthew by statements about His authority. In chapter 7, verse 28, after the sermon it says that He spoke as one having authority. We would call that His ethical authority, or this theological authority, or His doctrinal authority. And then when you come to the end of the book, chapter 28, verse 18, it says, "All authority is given unto Me in heaven and earth." We would call that His governing authority, or His sovereign authority, or His ruling authority.
And now here in this passage we meet another of His types of authority. I would call it His redemptive authority, his redemptive authority. He has the authority to forgive sin. And all of these are ways in which Matthew marks out the authority of Jesus Christ: In the Sermon on the Mount he showed us His authority over religion; in chapter 8, verses 1 to 17, His authority over disease; chapter 8, verses 23 to 27, His authority over nature; chapter 8, verses 28 to 34, His authority over demons; and now His authority over sin. And so there's an ascending reality to the power of Christ and we see, even in the future of chapter 9, when we see His authority over death itself.
Now remember this, as I said earlier, that it is important for Matthew to clearly mark out that Jesus is fit to be the Messiah; that He is fit to be the one to bring the kingdom, and that is particularly his thrust in this second triad of miracles. The first one of this second three was the one in which He was able to still the storm. Now that is essential because the Old Testament prophesies that when Messiah comes He will set up a kingdom and He will overpower the curse in the physical world. For example, in Isaiah, chapter 30, it talks about how there will be an abundance of rain and crops will flourish in ways never known since before the Fall.
In Isaiah 35, it talks about the desert blossoming like a rose. The same thing in Isaiah 41; Isaiah 51; Isaiah 55; Joel, chapter 3; Ezekiel, chapter 36; all of these having to do with the physical character of the kingdom. Those animals which have been natural enemies will no longer be natural enemies. The earth will flourish. Life will lengthen in a physical sense and if a person dies at 100 years they will die as an infant, and tremendous physical changes. Therefore, the Messiah must be one who has control over the physical world, so that the miracle of stilling the waves and the wind manifested His messianic kingdom capability. And then also, the Old Testament speaks of a time when Satan will bring his great hosts against the people of God and be defeated. We find in the third chapter of Zechariah, in Daniel 7, Daniel 8, Daniel 11, how that Satan wants to oppress the people of God and how that in the end demon forces and Antichrist himself will come against the people of God, so that Messiah, to set up the kingdom, must be able to overpower the supernatural world of demons. And that is precisely what Matthew is saying in the miracle of the casting out of demons.
And then the Old Testament tells us also that the kingdom will be marked by forgiveness. Ezekiel 36 talks about that, Isaiah 33, Isaiah 40, Isaiah 44, Isaiah 60; all of those texts talk about forgiveness in the kingdom. And here we find in chapter 9, verses 1 to 8, that the Lord Jesus Christ, the Messiah, God in human flesh, is able to forgive sin, thus is fitted not only to be God, but to be the Messiah to establish the kingdom of God in the earth and throughout eternity.
So, these are not random miracles; they have an ascendancy. They also have a specificity, in that they are pointing to something very particular about His power to fulfill the Old Testament promise. This makes the unbelief and the rejection of the Pharisees all the more unbelievable and heinous because the accuracy of the fulfillment is so specific.
Well with that in mind let's look at the third miracle in the second section. It begins in verse 1: "And He entered into a boat and passed over and came into His own city." Now Jesus had healed the demon-possessed man on the eastern shore of the Sea of Galilee, or the Lake of Galilee. We don't know how much time lapses between the end of chapter 8 and chapter 9. Matthew is not so concerned with chronology as he is with specific miracles to fit his thrust as inspired by the Spirit, so we don't know what the time gap is in there, but after he accomplished whatever He desired to accomplish, He got back in a boat and proceeded back to the west and came into His own city.
Now you might think, at the beginning, that Nazareth was His city, and it was at one time. But if you go back to chapter 4, verse 13, it says, "And leaving Nazareth, He came and dwelt in Capernaum, which is upon the seacoast, in the borders of Zebulun and Naphtali: that it might be fulfilled which was spoken by Isaiah." Jesus left Nazareth. If you were to read also in Luke 4:30-31, you would know that He left Nazareth because they threw Him out. He was a prophet without honor in His own country, and He has reestablished His home just a few miles away in the little town of Capernaum on the north shore of the Lake of Galilee. It is also very likely that He had taken up residence in the house of Peter. It seems as though that house is the same house as mentioned in verse 14 of the 8th chapter, Peter's house, where he healed Peter's wife's mother. That house probably became His residence, and so He has a temporary place in Capernaum in the house of Peter. Now you remember that before He crossed the Lake of Galilee the miracles that He was doing in Capernaum and the surrounding area had generated massive crowds of people. They were following Him everywhere. He was healing all kinds of diseases, and casting out demons, and doing all these mighty works, and the crowd was building and building and swelling, and now when He comes back it's only natural to assume that another monstrous crowd is going to come to the place that He stays. And as he comes back to Peter's house that is precisely what happens.
Now we fill in some of the details because Mark, chapter 2 gives us this same account and gives other details. It's a marvelous thing how each New Testament writer, in the three gospels, Matthew, Mark and Luke, writing about the same story, picks out issues in that story pertinent to their only purposes. And so as we put Mark 2 and Luke 5:17-26 together with this we see the whole picture. He went into the house, very likely Peter's house. It is also likely that they were upstairs. It was common in those days to build a two-story house; and on the second floor was a large room where the social gatherings occurred. In fact, you remember, the Lord, the night in which He broke bread with His disciples, went into an upper room. That was common in most homes, the kitchen and other things downstairs, and upstairs was this great meeting area. And on top of that was the roof, and they would spend much time on the rooftops as well. The climate being what it is in that part of the world, the rooftop was a pleasant place. And every home had an outside staircase going up the side and up to the roof.
Well, on this occasion the Lord is in a house, which may have been like that, and the people have literally jammed that house. They're stuffed, kind of like some of the Friday night Bible studies that you've been to; there's not even any room to turn around. Everybody is jammed in there, perhaps some of them leaking out the doors, standing around on the porch and listening, and the Lord is there. And then all of a sudden a marvelous thing takes place and that's what we see beginning in verse 2.
Now I want to give you six key words that unlock the meaning of this passage, six key words. Word number one is faith. This just helps us unlock a little of the meaning of the passage. The first word is faith. Verse 2: "And, behold, [and again that's an exclamation point in the Greek, "Get this, this is unusual, unique, marvelous, wonderful."] they brought to Him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; 'Son, be of good cheer.'" Now you can stop there.
Now that gives us as much as Matthew has intended because Matthew's purpose comes a little further down, but as we fill in Mark and Luke this becomes a marvelous thing. First of all notice: "They brought to Him a man." Who's they? There's no antecedent in Matthew, but there is in Mark and Luke, and we find out that they refers to four friends, or four relatives, four dear friends, dear relatives who cared about this man. They've all heard that Jesus is in town and they desire their friend to come to Jesus. And I'm sure it's because he has poured out the need in his own heart and he has probably recruited them to do this. As we see the story unfolding, that seems to be the best way to understand it. They bring their friend. Why do they need to bring him? Because he was "a man sick of the palsy"; he had, in the Greek word, paralutikos. Again we see that same word that we've seen earlier in the chapters. He was a paralytic. That is, he had paralysis.
And I guess maybe a basic definition of that is a loss of motor function, the mechanical function of the body, and sometimes a loss of sensory ability, the inability to move or to feel to one degree or another. Now this kind of paralysis can come about a lot of ways. It can come about through accident, a neck injury, a back injury, come about through a birth defect, muscular dystrophy, polio, various and sundry things that can cause paralysis. Now it's apparent in this man's case that it was a severe paralysis. It may well have been that he was quadriplegic. At least we know that he was lying on a bed. He was flat on his back, apparently unable to move himself in any way, unable even to assist those who moved him, so that it took four men to carry him. It's very possible. The Bible says he was lying on a pallet or lying on a bed, what is kind of a thick quilt, a well-padded quilt, or a very thin mattress that could be rolled up and carried about, and they would lie it on the floor and they would simply sleep on it. There were also little wooden frames, they had slight, wood frames that they would lie it on and had ropes to kind of suspend that little pallet. But the man had been paralyzed and he was lying on a bed.
There was one other disease in that time in the world that contributed to paralysis and that was the disease of syphilis. We don't know what caused this man's illness. There were many possible things, but he was lying on a bed unable to care for himself and I believe that he recruited these others to care for him. Now in those times it would have been doubly difficult to be paralyzed. It is difficult enough now, but in those times it would have been doubly difficult because there was not the apparatus, there was not the ability to assist, there was not the medical knowledge, and the person would be in grave distress having to be cared for in all of the very basic necessities of life, and I'm sure there was much more of a social stigma then than there is now. But I want to even add to that something that must have been in this man's heart very deeply and that is the sense that he was sick because he was sinful, because that was the common feeling of the time, that his disease and his illness was the result of his sin. You remember there was a blind man and His disciples asked Jesus, "Master, who did sin, this man or his parents, that he was born blind?"
Now the disciples were right in the sense that all sickness is linked to sin, because if there was no sin there would be no sickness. But they were wrong, and they were reflecting the feeling of the day, that you're sick because you're sinful. And if you think that was not the thinking of the day, you're wrong. It had been the thinking for a long time. You go all the way back to the book of Job, which may be the first book ever written in the Bible, and that is exactly what Job's friends told him: You've got problems because you're sinful, and there is a direct relationship. And so the man not only suffered from the disease, suffered from the stigma that went with it, suffered from the incapacitation and disability, but he suffered from an overwhelming fact that he was sinful and a man in his situation would be a walking illustration of his own personal sin in the eyes of everybody else. It would not be uncommon for such people to seek to be alone and to shun the crowds. But this man wanted to come to Jesus, and I believe, without any doubt, that the reason he wanted to come to Jesus was because of his sin, not his sickness. And I think that's why Jesus said to him, "Son, be of good cheer; your sins are forgiven," because the thing that had torn him up, the despair of his life, was not that he was physically ill, but that he was sinful.
Now sickness may not always be related to sin. In other words, you may be ill because God has other purposes, not necessarily because you've sinned. Not all sickness is a chastening, but all sickness is a graphic demonstration of the destructive power that's at work in the world because of sin, right? So, whether or not the man was feeling that very immediate reaction that his sickness was tied to a sin and he knew it—and there is such, according to James 5—or whether or not he just knew that there was sin in his life and he wanted to deal with it, and it was so obvious to him because of the despair of his illness, either way, I believe the man came to Jesus for a spiritual problem, not a physical one. And so his friends bring him. And what makes this great faith? It says, "And Jesus seeing their faith..." Well what do you mean, seeing their faith? How do you know they had faith? Well they must have had faith. The men must have felt that Jesus could do something, even though he perhaps had brought them to help him. And even though he was the one who knew what was deep in his heart, they must have believed that Jesus could heal him physically because Jesus says He saw their faith.
Now it wouldn't have been hard to see because here's what they did. They came to the house, according to the Mark and Luke account. They couldn't get in. And it would have been tough to crawl around and try to work your way through the crowd when you have four guys carrying a bed. And so they decided there was only one way to get in, and they climbed that external staircase, which is so common, went up on the rooftop, and tile by tile they began to tear the roof apart. Now they must have cased the place fairly well because when they got done they dropped him straight down at Jesus' feet. And you can imagine everybody inside, and they're having a discussion and whatever's going on is going on, and all of a sudden tiles start disappearing from the ceiling. This is persistent, insistent, inventive faith. And they take the roof apart and they drop him through right at the feet of Jesus and he's lying there. He may have even been paralyzed in terms of his speech because he never says a word. There's no request given, nothing is said, he just puts himself at the feet of Jesus in full view of everybody, filled with grief. I'm sure he was filled with fear and panic, as we shall see. He knew Jesus was a healer of bodies and I'm convinced that he must have hoped He was also a healer of hearts because the thing that burdened him most was his sin. And as I said, it may well have been that his illness was a direct result of some sin and he was overwrought with guilt.
But what an exhibition of faith! I mean most folks would come to the door and say, "Oh forget it. Look at the crowd." But they had great faith. They tore the building apart to get him in there and dropped him down. He exposed his ugliness, he exposed what in his own mind was a social stigma, he exposed his sinfulness, he exposed his infirmity to the whole crowd for the sake of being at the feet of Jesus. That's true humility. That's a beatitude attitude. That's a seeking heart, and it says, "Jesus seeing their faith," all five of them. Was not an ordinary faith; it was a strong faith, it was a persistent faith, and Jesus saw it. Now there were times when Jesus healed people with no faith and there were times when He healed people with little faith, but He was especially disposed to healing people with great faith. In fact, in chapter 9 we see that again in verse 18, "And while he spoke these things,...a ruler...worshipped him, and said, 'My daughter is even now dead: but come and lay your hand on her and she'll live.'" That is great faith. Jesus did it. In verse 28: "Blind men came to him: and Jesus said to them, 'Believe ye that I am able to do this?' They said..., 'Yes, Lord.' [And] He touched their eyes, saying, 'According to your faith be it unto you.'" He was especially disposed to those of this kind of faith. And so there the man is lying at His feet. It's a silent faith. It knows no speech, only the dumb speech of faith and reverence. No one says anything. No one even speaks until the Lord speaks, and He said this to the one who was paralyzed, "Son, take courage."
Now that's a great word. The word teknon could probably be translated child. It's a term of infinite tenderness. Here is a man who is overwrought with his sin. It's been thrown at him from the social viewpoint, it's bubbled up inside of him from the guilt of his own soul, he knows he is a sinful man, he believes that this man has the power of God, he has the faith as a sinner to put himself in the presence of a holy God and take his chances, and he is afraid. That is why the Lord says to him, "Don't be afraid. Take courage." It simply means stop being afraid. There's nothing to fear. The man is afraid because he's a sinner. But how wonderfully does the Lord say to him, "Child," a word of tenderness. How thrilling to face the Holy One, conscious of your sickness, conscious of your sin, in grief and terror and fear and hear Him say, "Child." That's the tenderness of Christ, to love the sinner, even though He was offended by his sin.
Now I want you to think for a moment on the statement Jesus makes: "Be of good cheer" or, "Take courage." A Greek verb is used; tharseo, which is very interesting. It refers to a courage that is subjective. I think best you can understand it by comparing with tolmao, which is another verb that sometimes is translated take courage. Tolmao is a kind of courage which is objective. It's like saying, tolmao is saying, grit your teeth, hang on, and master your fear. That's tolmao. It is the kind of courage that says, get up, and act, and master your fear. Tharseo is not like that. Tharseo says there's nothing to be afraid of. Tharseo says there's absolutely nothing to fear, and that's the word the Lord uses. The Lord doesn't say to him, "Look, fellow, grit your teeth and master your fear." He says, "Child, what are you afraid of? There's nothing to fear." Let me tell you something. There's plenty to fear if you come before God as a sinner without repentance, true? Plenty to fear! But there was nothing to fear when this man came because he had a broken and a contrite heart. That's obvious. The Lord doesn't forgive the sins of people who don't. His heart was right. It is not the one who tried to hide his sin who has nothing to fear. It is the one who reveals it who has nothing to fear. He was shaken with grief. He was overcome with fear. He was burdened with guilt, and the Lord says to him, "Be of good cheer." He responded to his faith, true faith, and that led to a second word, forgiveness.
Verse 2, the end of the verse, "Dismissed be thy sins" is what it says. "Dismissed be thy sins," and that is a divine miracle that ranks with any other miracle: instantaneous word, "Dismissed by thy sins." What an eloquent statement by the Lord! Remember now, the man had never said a word. How did the Lord know that's what he wanted? Because the Lord knows the heart. All through this whole account He reads the heart. He read the heart of the man who was sick. He reads the hearts of those scribes. He can read the heart of anybody. He knows the requests before it's ever asked; the giver of all good gives before we even articulate it. And so He says, "Dismissed are thy sins," before the man can even speak, if he could speak.
Beloved, this is the remission of sins that the Bible talks about. This is salvation. This is forgiveness, full and complete, and sins are sent away. He says, "Dismissed," and when the Lord sends our sins away He sends them as far as the east is from the west, and He buries them in the depths of the deepest sea, Psalm 103. And the Bible says He remembers them—What?—no more. I love what Paul said—I Timothy 1—he said, "I was a blasphemer, and a persecutor, and injurious: but I obtained mercy,...and this is a faithful saying, and worthy of all acceptance, that Christ Jesus came into the world to save [What?] sinners, of whom I am chief." Forgiven, forgiven.
When the missionaries went to Alaska to take the gospel to the Eskimos and wanted to translate the New Testament into their language they found that there was no word in the Eskimo language for forgiveness, and so they were stuck because that's the major message of Christianity. But they found that the Eskimos had a very interesting phrase. This is the word, a one-word phrase; the word is issumagijoujunnainermik. That's all one word in Eskimo. You know what it means? Not being able to think about it anymore. And they used that all through the Bible for the word for forgiveness. God is not able to think about it anymore. He has removed it. He has dismissed it. He forgave his sins. The Lord gave to him the greatest gift meant to deal with the greatest need.
I remember when I was finishing my senior year playing football in college and I had spoken at a Kiwanis Club. They gave me an award for player of the week or something and I was speaking. They invite you to speak on football so I went down there to speak and I spoke on the Lord. We had a great time. I had a great time, I don't know if they had a great time, but somebody came up to me afterwards and said that they knew somebody that I ought to talk to and it was a girl in the hospital. She'd been shot through the neck that severed her spinal cord and would I go and see her because I sounded like someone who could help her. She was a head cheerleader at a local school. Her boyfriend had shot her. It was an accident. So I went to the hospital and she was just like this man lying on a sheepskin in the bed and, of course, paralyzed from the neck down. All I could do was tell her about the Lord Jesus Christ, which I did, and talked with her for quite a long time. And she told me she'd kill herself if she could, but, of course, she couldn't. She had no capacity to do that. I presented Christ to her, and finally when it was all done, she said she wanted to invite Christ into her life, and so we prayed together, and she did. And I'll never forget what she said to me. I went back to see her several times and one day she said to me, "I can honestly say, John, that I'm glad this happened." And I said, "You mean the accident?" She said, "Yes, because if it hadn't happened I never would have met Christ and had my sins forgiven."
You see that's the deepest need. That's the truest grief in a human life, and when Jesus said, "Your sins are removed," he met that man's need in the deepest and most profound way. And beloved, that's the message of Christianity. It is the forgiveness of sin, and you must know that our message must be about sin and about the forgiveness of sin. People say, "Oh you shouldn't bring up sin. It's negative thinking." It's the message of Christianity. If we don't preach that message we have prostituted our message. The Bible says man is a sinner. Sin is a transgression of the law, I John 3:4. Sin is defiling; it has blotted out God's image and stained the soul. Sin has planted in us the devil's image. We become his children. Sin is rebellion against God. Sin is gross ingratitude to God. Sin is incurable. "Can a leopard change his spots?" says Jeremiah, "Then may you also do good who are accustomed to doing evil." Sin affects all men, "for all have sinned and come short of the glory of God." Sin is deep in the heart of man; even regenerate man still fights against sin. Sin dominates the mind. It perverts the will. It stains the affections. It pollutes the body. Sin brings man under the dominion of the devil. It brings man under the power of the wrath of God. Sin subjects man to misery so that he is born to trouble as sparks fly upward, so that he is subjected to emptiness, so that he knows no peace, so that he is doomed to hell.
This is true of all men, and if it's true, the best news you could ever give him is that God can forgive sin and does forgive. And this man is living proof. And when Jesus said, "Thy sins be forgiven thee," I believe in that moment, thrust into His great heart was another taste of Calvary, because He knew that the only way He could forgive the man's sin was to bear the man's sin. And so He tasted the bitterness and the agony of the cross all through His life. Every time He forgave sin He knew full well He would bear the punishment that He had removed from that helpless soul. So, faith and forgiveness.
The third word: fury, fury. "And behold, [verse 3] certain of the scribes [and Luke tells us also that the Pharisees from Jerusalem were there, too] said within themselves [and Mark says they said first, "Who can forgive sins but God only?"], "This man blasphemes." Now listen to me. The first man, the crippled man, wanted forgiveness. All these men concluded was: He's a blasphemer. Why? What's the difference? Didn't they want forgiveness? No. Because they never really knew they had a need, they wouldn't acknowledge it. Just like the woman taken in adultery we saw a few Sunday nights ago. Here's this adulterous woman and all these Pharisees. Jesus offers forgiveness. She stays and they all leave. It's been going on like that for a long time. You can preach a message on forgiveness and some will stay and open their heart to Christ. Some will leave. They're not interested. They don't know the need. They don't recognize the problem. They're not willing to accept the forgiveness. And instead of saying, "My, He can forgive sin, oh, the pressure of the guilt of my own heart, the pollution of my own soul, oh, to know that forgiveness," not them. They say, "Only God can forgive sin. This man then, in saying He forgives sin, is claiming to be God and He is a blasphemer." You see, to them the ultimate blasphemy would be claim to be God, to say you're God. To say things worthy of God only could be ascribed to you would be the ultimate blasphemy. You know they're right about the first half; only God can forgive sin. They were right about that. Isaiah 43:25, "I, even I, [says God] am he that blotteth out Thy transgression." God can forgive transgression and He alone. They were right about that, but they were wrong about Christ, because He was God.
Notice verse 3: "They said within themselves." Mark says, "They said it in their hearts." They didn't even speak. Jesus read their thoughts. This is another mark of the omniscience of Christ. He knew what was in the heart of the sick man. He knew what was in the mind and thinking of these others as well. He could read minds. He's God. May I note that when they said this man blasphemes this just began to build the fire that ultimately led them to crucify Christ? Look at verse 3. They accuse Him of blasphemy. Look at verse 11, "And when the Pharisees saw it, they said to His disciples, 'Why eateth your master with tax collectors and sinners?'" Here they are accusing Him of immorality: "He runs around with a bad crowd. He must be a bad man. He's a blasphemer and He is immoral."
Verse 14, "Then came to him the disciples of John, saying, 'Why do we and the Pharisees fast often but Thy disciples fast not?'" They accuse Him here of being irreligious: "You don't follow the normal procedure of religion. You are blasphemous. You are immoral. You are irreligious." And the culmination, verse 34, "The Pharisees said, 'He casts out demons through the prince of demons (he's satanic).'" Now they really are beginning to fume. Their fury begins to mount. What a contrast. Oh my, what a contrast. On the one hand the faith and the forgiveness; on the other hand the fury, and Christ in the middle. And that's always the way, people, always. Christ comes with a message of love and grace and forgiveness and there are those who know it and receive it and rejoice in it and there are those who hate it and despise it and become infuriated by it.
Fourth word: forensic. That word means argument. Jesus presents an argument for what He did. He doesn't always defend His action, but He does here because it's an important truth. Verse 4, "And Jesus knowing their thoughts said, 'Why think ye evil in your hearts?'" "Jesus knowing their thoughts"; you get that? People come and say, "Well Jesus isn't God." Well then I don't know how He knew their thoughts. John 2 says that He didn't need anybody to tell him about men; he knew what was in the heart of man. And anybody who knows the thoughts must be God. I Samuel 16:7 says, "The Lord looks on the heart." I Kings 8:39, says, "For thou knowest the hearts of all men." I Chronicles 28:9, "For the Lord searches all hearts and understands all the imaginations of the thoughts. Jeremiah 17:10, "For I the Lord search the heart." And Ezekiel 11:5, "I know the things that come into your mind, every one of them." God knows everything we think. Jesus knew what they were thinking. And He says, "Why are you thinking evil in your hearts?" What did He mean by that? "Why do you want me dead?" An evil heart is a heart that plots against God. In Acts 5, Ananias and Sapphira tried to deceive God. Peter said, "Why has Satan entered your heart to deceive God?" In Chapter 8, Simon tried to deceive God. An evil heart is one that plots against God. Why are you plotting? It doesn't make sense. Why are you thinking evil in your hearts? And here He really strips them naked.
Watch His argument in verse 5. "For which is easier, to say, 'Thy sins be forgiven thee'; or to say, 'Arise and walk?'" Which is easier? Well they're stuck. You notice they don't give any answer. There is no answer because neither is easier. Both are impossible to men; both are possible to God. "Which is easier, to say, 'Thy sins are forgiven thee'; or to say, 'Arise and walk?'" Well they knew they couldn't say either one, but He could say both. He can do either with the same divine ease. They're both just as easy to Him. God doesn't sweat doing anything. Only God can heal. Only God can forgive. And they were the ones who taught that disease and sickness was the result of sin, so the two things were inseparable: One who could heal disease could forgive sin and one who could forgive sin could heal diseases. If they thought about it, their own theology told them that. So He says, "Which is easier, to forgive or to heal?" And the answer is that neither is easier. Both are impossible to them. They're impossible. So the Lord is saying, "Look. You're stuck. If I can do them, if I can do one I can do the other. And if I can do the other I'm not a blasphemer, I'm God." They were trapped. They knew He could heal and when He said, "Is it easier to forgive?" they couldn't say yes because it wasn't. Only God could do that and only God could do the other. Just shows you that their rejection was a willful rejection against the truth. If Jesus put away sickness, disease, and demons, and disasters, and death, He could certainly deal with sin.
There's another interesting way to look at this verse. That's from the angle of "to do." But look from the angle of "to say." Let me read it a different way. "For which is easier to say, 'Thy sins be forgiven thee,' or to say, 'Arise and walk?'" Well which is easier to do? Neither one. Which is easier to say? Why it's easier to say, "Thy sins be forgiven" isn't it? That's easier to say. If one of you walks up I could say to you, "Your sins be forgiven." You know something? It can't be proven, right? It's easy to say, but if one of you rolls up in a wheelchair and I say, "Rise up and walk," that's going to be pretty easy to verify that I can't do that. You see, it's easier to say, "Thy sins be forgiven thee," if that's all you're going to do is say it. So, watch verse 6: "But that you may know that the Son of Man has power on earth..." Why do they need to know that? Because earth is where the kingdom is going to come, see. "That you may know the Son of Man has the power that it takes to forgive sin, then I'm going to say to the sick and the palsy, 'Rise, take up your bed and go to your house.'" Why? Because if all he said was, "Your sins be forgiven," they'd never know that He did it. But when He says, "Rise up and walk," the guy rises up and walks, and He has the power to do that. The only thing they can conclude: that He must have forgiven his sins because the two are inseparably linked. It's a demonstration.
It's the same as when he cast the demons out of the maniacs at Gadara; He sent them into the pigs. Why? Because if He'd just said, "Demons leave," nobody would have known whether they left or where they went. But when they saw two thousand pigs take a—I almost said a swan dive—take a hog dive off a cliff—can't imagine a pig taking a swan dive can you? But when you watch two thousand pigs dive off a cliff and drown in the sea, they knew exactly what had happened, that the demons had entered those pigs, which proved the point that He had cleansed those two men. And so here is the same thing. He is healing the man as proof of His power to forgive, but it was the forgiveness that was the root, and the disease that was the symptom. If He could do one He could do the other. Any pretender can come along and say, "Your sin is forgiven." In fact, through the centuries some have tried to say that: "Your sins are forgiven, your sins are forgiven, you're absolved," and so forth and so on. And He wants to make sure that they're not just thinking He's saying it, so He proves it. By doing the visible He manifests the power to do the invisible. The man was only healed incidentally as a proof of Jesus' ability to forgive his sin.
That leads us to the fifth word: force, force, just a simple word that means power. He says, "Having risen," Greek language says, "Having risen, take up your bed and leave for your house." And verse 7 says, "He arose and left for his house." Ho, can you imagine? Here his four friends are with their heads through the roof. They're watching. The people are listening. The Pharisees haven't said a word. Nobody has talked except Jesus. This is a dramatic scene, but He's read their hearts and He's nailed them to the wall with his forensic, his argument, and now He says, "Get up and go home, fellow." The guy gets up, rolls up his little bed under his arm, picks up the little wood frame, and you believe that an aisle was instantly created as that guy walked out of that place. And when he got outside can you imagine what went on when his four buddies came tripping down the stairs on the outside? I mean, I'm telling you they had some kind of trip home. What power! Jesus has the power to forgive your sin. That's far better than healing your disease, but someday He'll even do that, won't He?
That leads to the last word: fear. And I want you to listen to this. This is the most important application. Verse 8: "When the multitude saw it they were afraid. That's the Greek word phobeo, phobos, from which we get phobia, fear. They were afraid and they glorified God. They knew God was there, God was in their midst, and that He'd given such power unto men. They knew Jesus was a man, by the way. That's a great statement on His humanness. They knew He was a man, but they knew that God was in that man. I don't think they understood the fullness of the kenosis. I'm sure they didn't understand all that the God-man incarnation meant. But they knew God was there and that He'd given power unto that man and they were afraid. Isn't that the same reaction we've seen all along? Phobos, phobeo: Several meanings in classical Greek, but the one that's used most in the New Testament is the word for awe or reverence. What is it? It's the kind of fear that someone feels in the presence of one who is infinitely superior. Its use in the New Testament gives it definition. It is used of the reaction of the disciples when they saw Jesus walking on the water. It is used of the reaction of the disciples when He stilled the storm. It is used of the reaction of the people after the healing of this man. It is used after the raising of the widow's son at Nain. It is used after the healing of the demoniacs. It is used of the feeling of Zechariah when he saw an angel of the Lord beside the altar and it is used of the spectators when Zechariah recovered his speech in Luke 1. It is used of the shepherds when they heard the song of the angels. It is used of the guards at the tomb when the angel rolled the stone away. It is used of the women as they went home after seeing the empty tomb. It is used of the feelings of men in the midst of the shattering events of the last days in Luke 21.
You move into the book of Acts, it is used of the feelings in men's hearts when they saw the signs and wonders and felt the power of the early church in Acts 3. It is used at the reaction of the people to the death of Ananias and Sapphira. It is used of the discomfited heathen exorcist in Ephesus in Acts 19. It's awe, reverence, the fear of God. Beloved, we should so be in awe of Christ. The same word is used in Acts 9:31, and it says the church is to walk in the phobos, "the fear of the Lord." It is essential that we be in awe of Him. Let me tell you why. As you read the epistles you see, for example, you see the power of God and the fear in the gospels. You see the power of God and the fear in the Acts, and then as the epistles unfold they apply that response to our behavior. For example, it is the source of a chaste life. I Peter 3:2 says our chaste life is to be coupled with—What?—fear. It is the source of holiness. II Corinthians 7:1: "Perfecting holiness in the fear of God." In II Corinthians 7:11, it is that which brings about true repentance. In Philippians 2:12, it is the source of our Christian living. It is working out our "salvation with fear and trembling." In Ephesians 5:21, it is the basis of mutual ministry, mutual love, mutual respect and mutual service. In II Corinthians 5:11, it is the motive power of evangelism: "We persuade men" because we know "the fear of the Lord." And as we discipline and purify the church, in I Timothy 5:20, we do it publicly that others might fear.
This fear, this phobos, this reverential awe of God, is the substance out of which all Christian behavior is to come. They glorify God and so should we, but they did it because they feared God, they reverenced, they were in awe of His presence. That's the right response. I hope you have such awe of Christ. So Jesus forgives sin; the greatest message we have to give. All I can say to you is I hope you've had that forgiveness. When the crowd was split there were those who were forgiven and those who were furious. It doesn't tell us about another group, but they were there too, those that were fickle. They just took it in and walked away. Christ offers forgiveness, blocks out all the past, washes away all sins; plural is the word here, past, present, future. The greatest news you'll ever have. It's available to you. Let's pray.
While your heads are bowed for just a quick moment, Ellen Gilbert, a contemporary American poet, wrote this:
Like a bird that trails a broken wing,
I have come home to Thee;
Home from a flight and freedom
That was never meant for me.
And I, who have known far spaces,
And the fierce heat of the sun,
Ask only the shelter of Thy wings,
Now that the day is done.
Like a bird that trails a broken wing,
I have come home, at last....
Oh hold me to
Thy heart once more,
And hide me from my past.
That's forgiveness and that's what Christ offers you. Our prayer room is going to be open following our dismissal in a moment. It's to my right in the front. Counselors are there. Free material is there. And if you're a bird with a broken wing who's flown in a freedom you don't desire, and you desire to come near to the Lord and have Him hide you from the past, He'll do that, if you come with a broken and a contrite spirit like this man: And He'll heal your soul. That's His promise. And someday He'll heal your body in the fullness of His kingdom.
Father we pray, too, for this full day that you'll put these truths that are from You deep in our hearts. Help us forget what was human and remember what is from You. Bring us again together tonight to fellowship, to share, to hear Your word. And we pray that You'll draw even now into the prayer room those that need so much to come. Make this a very special week of thanksgiving and may we be most thankful for the forgiveness of sin. In Christ's name, we pray. Amen. God bless you.
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- Date: 1913-1998
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My daughter also practices Karate, so periodically I attack her -- like any good Karate father would do. I have done this since she was a little girl (she is now 17).
The other day I threw a punch toward her head and she missed the block (I did not hit her). She said, "No fair, I wasn't ready."
Thus, this lesson.
In Karate, you can never say, "I was not ready." It is never a good excuse.
In Karate, we have to be ready all the time -- all the time. We not only have to be ready, we have to be able to see ahead, to avoid problems. If you see a person lurking in the shadows up ahead, you probably should cross the street. But if you do not see the person, you will continue walking right up to him. And then it might be too late.
Karate is 70% awareness and 30% preparation... something like that. Training is good. Training is important. However, if you are hit in the head by a brick, what technique will you be able to use? All the training and skill in the world might not help at that point. But if you can react before the hit, you then might have a chance to use your Karate techniques.
Not being ready is no excuse. We have to be ready. We have to be aware of everything happening around us.
We also have to be aware of other people in other contexts. How do our actions affect others? Are we being considerate of the people around us? Sometimes an unkind word can hurt just as much as a punch (of course, in a different way).
When I used to practice Aikido, Sensei Sadao Yoshioka used to speak about a sixth sense. Awareness was an essential aspect of Aikido training. It is an essential aspect of Karate training too.
And don't worry, I have never hurt my daughter.
Charles C. Goodin
Not Ready -- No Excuse
My daughter also practices Karate, so periodically I attack her -- like any good Karate father would do. I have done this since she was a little girl (she is now 17).
Posted by Charles C. Goodin on Wednesday, July 14, 2010
Demonstration Error -- No Big Deal
On Saturday, our dojo took part in the One Year Memorial Demonstration for Robert "Snaggy" Inouye held at the Hawaii Kotohira Jinsha. Our dojo performed Wankan, Rohai, and Sakugawa Nu Kun. See the program.
During the Wankan kata, one of our students made a wrong turn near the end of the kata. She corrected immediately.
During demonstrations, some instructors make a big deal about errors. I don't. I think they (errors) are funny. A kata is just a kata. In self-defense, conditions are constantly changing.
I always say that it is better to turn well in the wrong direction than to turn poorly in the right direction. It is quality of the movement that counts.
I told the student that if she was asked about the turn, she should say that the attacker moved and she had to adjust.
I have also noticed that with our body dynamics, it is really hard for us to do kata together, at the same time. We all move a little (or a lot) differently. It looks fine when one person demonstrates. But when two or more perform, I can notice the differences.
The demonstration was a real pleasure and a great way to remember Snaggy. The people we train with, in our dojo and others, become our family. In recent years, I have attended a funeral for a well-known Sensei, two funerals for Sensei almost no one knew about, two wives of Sensei, the husband of a Sensei, a student of a Sensei (that was Snaggy), and the son of a Sensei. It seems that many of us get together at funerals. This is because Karate is such an important part of our lives, and our fellow students and instructors become part of our families.
Charles C. Goodin
Posted by Charles C. Goodin on Thursday, July 08, 2010
Gay Karate Students
I would like to set forth my policy about gay students who might like to join our dojo. Remember that Karate is an art that is several hundreds of years old and represents very traditional values.
My policy is to welcome all students who would like to sincerely study the art. Gay students are welcome. Sexual orientation is not something I would consider at all. I wouldn't "ask" and I wouldn't mind at all if the student were to "tell."
The main thing to me is that the student tries hard and is nice. I am worried about students who might be violent. I dislike lazy students. I like students who enjoy being in the dojo and training. None of this has anything to do with being gay or straight.
Our dojo is like a family. In fact, my wife and children are members of the dojo. Our students are part of our dojo family... all of our students.
Hawaii is known as the land of Aloha. We are a very culturally diverse place and we accept people with a lei and a hug.
There are state and federal laws that prohibit discrimination based on a number of factors. Even if there were no laws that guaranteed or required equal treatment of gay students, I would not discriminate.
Karate is a peaceful art of self-defense. We believe that life is precious and should be preserved. We are even reluctant to harm an attacker unless it is the last resort.
Gay or straight is not the issue for me -- being a good student is.
Charles C. Goodin
Posted by Charles C. Goodin on Thursday, July 08, 2010


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Atmospheric Sciences & Global Change
Research Highlights
August 2007
PNNL Scientists, Computer Model Make Key Contributions to Major Climate Report
MiniCAM one of three models used to analyze greenhouse gas emissions
The recent two-part report is the second in a series of 21 Synthesis and Assessment products commissioned by the U.S. Climate Change Science Program.
In July, the U.S. Climate Change Science Program released a new report that provides a long-term, global reference for greenhouse gas stabilization scenarios and an evaluation of the process by which scenarios are developed and used. The report shows that stabilizing the concentration of carbon dioxide—the most important greenhouse gas released by human activities—requires global emissions to peak in the 21st century and then decline indefinitely thereafter. Pacific Northwest National Laboratory's integrated assessment model, MiniCAM was one of three models used to analyze emissions scenarios.
"This report is the first major assessment of the energy, economic, and land-use implications of stabilizing global change," said PNNL scientist Jae Edmonds, a co-author for the report. He added that the report is also the first major assessment since the Special Report on Emissions Scenarios, published in 2000 by the Intergovernmental Panel on Climate Change, to "extensively review the forces shaping the next century's global energy and economic system."
Along with Edmonds, Leon Clarke and Hugh Pitcher, all PNNL scientists at the Joint Global Change Research Institute, co-authored sections of the report. In addition, Clarke was the leader for the overall study. Titled "Scenarios of Greenhouse Gas Emissions and Atmospheric Concentrations, and Review of Integrated Scenario Development and Application," the report is presented in two parts.
Part A, "Scenarios of Greenhouse Gas Emissions and Atmospheric Concentrations," uses model-generated scenarios to evaluate four alternative stabilization levels of greenhouse gases in the atmosphere and the implications to energy and the economy for achieving each level. Part B, "Global-Change Scenarios: Their Development and Use," examines how scenarios have been developed and used in global climate change applications, evaluates the effectiveness of current scenarios, and recommends ways to make future scenarios more useful.
Edmonds and colleagues at the Joint Global Change Research Institute originally developed and continue to refine the MiniCAM. It was chosen as one of three "integrated assessment" models used to develop the scenarios evaluated in Part A of the report. Integrated assessment models are analysis tools that combine information pertaining to economic, energy and climate variables across various scientific disciplines, time, and spatial scales. According to Edmonds, each of the three modeling teams brought important relative strengths to the assessment.
"One of the MiniCAM's relative strengths was its representation of energy technology," said Edmonds. "It contains detailed representations of energy technology in energy supply, energy transformation—like electricity or hydrogen—energy use, such as in buildings, industry, and transportation, and agriculture and land use."
Part A of the report uses a reference case with no new measures instituted to limit emissions, plus four scenarios that assume widespread development and deployment of alternatives to fossil fuels over the next century. All three modeling teams ran the same stabilization experiments; however, each team made its own choices about demographics, basic economic drivers to the economy, energy technology, and atmospheric processes.
With a focus on technology development, the MiniCAM shed light on the importance of major technology systems that included carbon dioxide capture and storage, biotechnology, nuclear energy, wind energy, solar energy, power generation, building energy use, industrial energy use, and transportation technology.
Edmonds explained that energy technology is a major determinant of the cost of stabilizing climate change, and MiniCAM provided unique insights due to its emphasis in this area. One of these insights was the importance of valuing carbon in natural systems at the same level as fossil fuel carbon (see sidebar).
Another insight, gained from examining the variation in greenhouse gas prices across the three modeling teams, was the importance of technology development and availability in the post-2050 timeframe. The state of these capabilities will be heavily dependent on related investments in the coming decades.
"Insights like these are very difficult to obtain without an integrated approach that links knowledge about the energy system, agriculture and land use, and atmospheric processes," said Clarke.
Part B of the report, which examines the development and effectiveness of the scenarios, concludes that useful scenarios require a blend of scientific knowledge with judgment and speculation. To support diverse climate-related decisions, the authors advocate greater transparency about the assumptions and reasoning underlying scenarios, including more explicit statements of developers' probability judgments. They also recommend an expanded capacity to commission, disseminate, document, and evaluate scenarios and related decision-support tools.
Acknowledgments: Authors involved in Part A of the report include: Leon Clarke, James Edmonds, and Hugh Pitcher, all of the Pacific Northwest National Laboratory and Joint Global Change Research Institute, a partnership with the University of Maryland; Henry Jacoby and John Reilly, Massachusetts Institute of Technology; and Richard Richels, Electric Power Research Institute.
For Part B, authors include Edward Parson, University of Michigan; Virginia Burkett, U.S. Geological Survey; Karen Fisher-Vanden, Dartmouth College; David Keith, University of Calgary; Linda Mearns, National Center for Atmospheric Research; Hugh Pitcher, Pacific Northwest National Laboratory; Cynthia Rosenzweig, NASA Goddard Institute for Space Studies; and Mort Webster, Massachusetts Institute of Technology.
This report was coordinated by the U.S. Department of Energy, one of 13 federal agencies that make up the Climate Change Science Program. The Climate Change Science Program was established in 2002 to integrate federal research on global environmental change at 13 federal agencies, and to provide the nation with science-based knowledge to manage the risks and opportunities of change in the climate and related environmental systems. For more information on this report and the program, visit the Global Change Research Program.


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1835 Census of Cherokees East of the Mississippi
Migration from the original Cherokee Nation began in the early 1800's as Cherokees, wary of white encroachment, moved west and settled in other areas of the country.
Regarding dealing with State of Georgia.
A memorial on behalf of the Cherokees, made by the people of Boston. Published in the Cherokee Phoenix, 1830.
Chief Justice John Marshall's Opinion of the 1831 case.
Published in Cherokee Phoenix and Indians' Advocate Wednesday, March 17, 1830 , Vol. II, no. 48. Page 2, col. 5a-Page 3, col. 2b
Prior to the Removals, Cherokees, called "Old Settlers," emigrated to Arkansas. Stories at the time in newspapers, or reports to government, erroneously stated the 'full' and traditional Cherokees wanted to emigrate. This articles shows differently. Published in the Cherokee Phoenix, March, 1830.
The Society of Friends, a religious organization, presented this memorial to U.S. Congress. Published in the Cherokee Phoenix, March 5, 1830.
Submitted by the people of Massachusetts and published in the Cherokee Phoenix, April 7, 1830.
"We are overwhelmed! Our hearts are sickened, our utterance is paralized, when we reflect on the condition in which we are placed, by the audacious practices of unprincipled men, who have managed their stratagems with so much dexterity as to impose on the Government of the United States, in the face of our earnest, solemn, and reiterated protestations. . ."
Letter from John Ross upon arrival at Beatties Prarie, 1839
From the Cherokee Agency, Maj. Gen. Winfield Scott delivered an ultimatum to the Cherokees remaining in northern Georgia they had to go west, and they had to go now!
"We are aware that some persons suppose it will be for our advantage to remove beyond the Mississippi. We think otherwise. Our people universally think otherwise. Thinking that it would be fatal to their interests, they have almost to a man sent their memorial to Congress, deprecating the necessity of a removal. . . .
The Cherokees presented their own memorial to Congress, and here is a look at the efforts of another tribe, also later forced to march on the Trail of Tears. Published in the Cherokee Phoenix March 17, 1830.
To the Cherokee people, from Turkey Town.
Districts of the old Cherokee Nation, in the Eastern Homelands.
From the Thornton Starr State Papers, a list of those Cherokee emigrants who left under their own supervision.
The memorial on behalf of the Cherokee, adopted by Philadelphia. Published in the Cherokee Phoenix, 1830.
. . .to President Martin VanBuren (1836)
An act to provide for an exchange of lands with the Indians residing in any of the states or territories, and for their removal west of the river Mississippi.
Describes the effects of emigrating to Arkansas Territory; published in the Cherokee Phoenix, 1829
By Mr. Mitchell, published in the Cherokee Phoenix, 1828.
Articles of a treaty, concluded at New Echota in the State of Georgia on the 29th day of Decr. 1835 by General William Carroll and JohnF. Schermerhorn commissioners on the part of the United States and the Chiefs Head Men and People of the Cherokee tribe of Indians.


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Banks Must Deal With Concerns From Customers and Employees Regarding Mobile Security
Most of us probably have worked with people who left valuable personal items lying around their workspaces in full view of anyone who might have itchy fingers. And when one of those valuable items was inevitably "liberated," the owner invariably was shocked, angry and embarrassed and quickly began bemoaning society's moral collapse while pointing a finger at his or her employer's weak security and too-open access.
Because of security fears, only one in five mobile phone users has banked via a mobile app in the past year, the Federal Reserve reports. While it is harder than ever to secure the increasingly mobile-based, real-time and open-access enterprise, it's also more important than ever. Bank Systems & Technology's security special digital issue examines the strategies and tools banks are using to provide an exceptional customer experience without compromising safety.
These potential victims are not deliberately tempting latent thieves or testing the honesty of others in the office. Rather, they are careless, hurried and also very trusting. No matter how many times you exhort a colleague not to leave her open wallet on her desk, she's not likely to change her behavior -- until it's too late.
Put that behavior and the related attitudes into the context of banking, and you have a perfect metaphor for the challenges financial institutions face around security. Customers and employees demand convenience, speed and simplicity in all kinds of transactions and interactions. At the same time, they are frustrated if they lose access to accounts, files or tools -- not to mention the outrage if their information (personal or corporate) is breached.
Meanwhile, the bank -- whether in the role of financial services provider or of employer -- is in the uncomfortable position of knowing that, even if the customer or employee is at least partly to blame for the problem, it could and should have done a lot more to prepare for the possible breach or loss. In addition to a more secure infrastructure, there could have been simpler security-related tools and processes, more training and better communications about the importance of data security, and stronger enforcement of security policies. As a result, it's harder than ever to simultaneously secure an increasingly mobile-based, real-time and open-access enterprise while also improving customer engagement -- and that is the focus of much of our coverage in the September digital issue of Bank Systems & Technology.
According to recent research from Guardian Analytics and The Ponemon Institute, 72 percent of small and mid-size businesses surveyed said they hold their financial institutions primarily accountable for ensuring their online bank accounts are secure. But only 43 percent of the study participants said their FIs take appropriate action to limit risk transactions. And 56 percent of the businesses surveyed said it would take only one successful fraud attack for them to lose confidence in their FI's ability to provide adequate security.
[Is Apple Preparing A Mobile Wallet?]
To look at the costs of security breakdowns in another way, the average loss in brand value for a company that experiences a data breach can be anywhere from $184 million to more than $330 million, according to PwC. And the collective industry damage can be even worse. Customers' and employees' conclusions may not be fair, informed or justified, but they are reality.
Katherine Burger is Editorial Director of Bank Systems & Technology and Insurance & Technology, members of UBM TechWeb's InformationWeek Financial Services. She assumed leadership of Bank Systems & Technology in 2003 and of Insurance & Technology in 1991. In addition to ... View Full Bio


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SEATTLE – Oct. 21, 2013 – Frederick R. Appelbaum, M.D., executive vice president and deputy director of Fred Hutchinson Cancer Research Center, has been elected to the Institute of Medicine. Election to IOM is considered to be one of the highest honors in the fields of health and medicine and recognizes individuals who have demonstrated outstanding professional achievement and commitment to science.
Appelbaum, a world expert in the research and treatment of blood cancers, was among 70 new members and 10 foreign associates announced today during IOM's 43rd annual meeting in Washington, D.C.
"I am obviously honored by this award and thank my lucky stars for the opportunity to work with so many brilliant, committed and generous colleagues, staff and patients," said Appelbaum, who before becoming deputy director of the Hutch last month for the past two decades served as senior vice president and director of the institution's Clinical Research Division. He is also head of the Division of Medical Oncology at the University of Washington School of Medicine and since 1998 has served as president of the Seattle Cancer Care Alliance, the cancer-treatment arm of Fred Hutch, UW and Seattle Children's.
Appelbaum's research focuses on the biology and treatment of leukemias, lymphomas and other blood cancers. He was the lead author of the first paper to describe the successful use of autologous bone marrow transplantation, a therapy now used in more than 30,000 patients annually. He was also a key contributor to the discovery and development of gemtuzumab ozogamicin, known commercially as Mylotarg, the first monoclonal antibody approved by the Food and Drug Administration to treat acute myeloid leukemia.
Appelbaum joined the faculties at Fred Hutch and UW in 1978 after receiving his medical oncology fellowship training at the National Cancer Institute. He is a graduate of Dartmouth College (cum laude) and Tufts University School of Medicine, and he completed his internal medicine training at the University of Michigan Medical Center.
Established in 1970 by the National Academy of Sciences, IOM has become recognized as a national resource for independent, scientifically informed analysis and recommendations on health issues. Election to IOM comes with a commitment to volunteer a significant amount of time to IOM committees, which engage in a broad range of studies on health policy issues.
Other current Fred Hutch-based faculty members that have been elected to the IOM include Larry Corey, M.D., president and director; Mark T. Groudine, M.D., Ph.D., executive vice president and deputy director and member/former director of the Basic Sciences Division; Nobel laureate Linda Buck, Ph.D., a member of the Basic Sciences Division; Eric Holland, M.D., Ph.D., senior vice president and director of the Human Biology Division; and Ross Prentice, Ph.D., member/former director of the Public Health Sciences Division.
At Fred Hutchinson Cancer Research Center, home to three Nobel laureates, interdisciplinary teams of world-renowned scientists seek new and innovative ways to prevent, diagnose and treat cancer, HIV/AIDS and other life-threatening diseases. Fred Hutch's pioneering work in bone marrow transplantation led to the development of immunotherapy, which harnesses the power of the immune system to treat cancer. An independent, nonprofit research institute based in Seattle, Fred Hutch houses the nation's first National Cancer Institute-funded cancer prevention research program, as well as the clinical coordinating center of the Women's Health Initiative and the international headquarters of the HIV Vaccine Trials Network.


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Toshiba to Quit HD DVDs, Ends Format WarBy Reuters - | Posted 2008-02-19 Print
Toshiba backs out of high-definition dvd format.
TOKYO (Reuters) - Japan's Toshiba Corp surrendered in the high-definition home movie war on Tuesday, giving up on its HD DVD format after losing the support of key studios and retailers to the Blu-ray technology backed by Sony Corp.
The decision by the electronics maker ends the battle with a consortium led by Sony over who would set the standard for the next generation of discs, a fight that confused shoppers and stalled a move to the new technology in the $24 billion home DVD market.
The Blu-ray win means consumers no longer have to choose between rival incompatible formats and run the risk of being stuck with a 21st century equivalent of Betamax, Sony's videotape format that lost out to VHS in the 1980s.
Toshiba, which had hoped HD DVD would drive growth in its consumer electronics business, said it would aim to end its HD DVD business by the end of next month.
"This was a very difficult decision to make ... but when we thought about the trouble we would cause to consumers and our partners, we decided it was not right for us to keep going with such a small presence," Toshiba Chief Executive Atsutoshi Nishida told a news conference.
The company said it would continue to service existing HD DVD products, and added it expected bigger profits over the next year as it will cut spending earmarked to promote HD DVD.
The tide turned against HD DVD after the defection to Blu-ray by Time Warner Inc's Warner Bros studio last month.
The following week, Blu-ray took 93 percent of next-generation DVD hardware sales in North America, according to the NPD group.
Big U.S. retailers took their cue, including Wal-Mart Stores Inc, Best Buy Co Inc and online video rental company Netflix Inc, and pundits began writing obituaries for HD DVD.
Blu-ray made up 81 percent of all high-definition disc sales in the week ending February 10, according to Nielsen VideoScan First Alert.
But the Blu-ray win comes just as digital movie downloads appear on the market, rolling out movies and TV shows on high-speed Internet connections and bypassing the disc altogether. That could limit growth for Blu-ray, analysts said.
"(DVDs) will not disappear, but downloading to hard drives and NAND flash memory may grow faster," JP Morgan analyst Yoshiharu Izumi wrote in an e-mail.
While Toshiba has lost the chance to be the leader in the next generation of movie discs, investors welcomed its decision to cut its losses on HD DVD early and invest in more promising businesses.
Toshiba's shares leapt nearly 6 percent on Monday, although they pulled back 0.6 percent on Tuesday compared with a 0.9 percent rise in the benchmark Nikkei average .N225.
Toshiba twinned the HD DVD exit with an announcement that it and partner SanDisk Corp would spend about 1.7 trillion yen ($15.7 billion) on two new flash memory plants in a bid to catch up with industry leader Samsung Electronics in the fast-growing market.
Investors are now waiting to see if and how Toshiba will get access to Blu-ray technology for its home electronics business.
"It's going to have to buy the technology from elsewhere or pay Sony or Matsushita for the licenses," said Tetsuro Miyachi, senior portfolio manager at Franklin Templeton Investments Japan. "But the company saw that this is still better than just continuing on with losses of tens of billions of yen each year."
CEO Nishida said Toshiba has "absolutely no plans" to make or sell Blu-ray players.
Toshiba has HD DVD agreements with studios including NBC Universal's Universal Pictures, Viacom Inc's Paramount Pictures and DreamWorks Animation SKG Inc, which will now likely switch to Blu-ray.
Existing Blu-ray supporters include News Corp's 20th Century Fox, Walt Disney Co and Lions Gate Entertainment Corp. Sony's PlayStation 3 game console also plays Blu-ray films.
Toshiba, which began sales of HD DVD players in March 2006, has sold 1 million players and recorders, including sales of drives for another supporter, Microsoft Corp, for its XBox 360 game console. Another roughly 700,000 HD DVD drives have been sold for PCs.
But Blu-ray discs could face increasing competition from Internet movie download services from the likes of Apple Inc, Amazon.com, and Netflix Inc.
"We are going to have to work extra hard to make up for these two years," said a Matsushita official who declined to be named.
(Additional reporting by Yoko Kubota; editing by Rodney Joyce, Paul Bolding)
© Reuters 2008 All rights reserved
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The process may be neither pretty nor predictable but the 2012 farm bill is coming together and will include changes that farmers and ranchers are more likely to choke down than swallow willingly.
"Risk management will be a priority," says Jody Campiche, assistant professor and Extension economist at Oklahoma State University in Stillwater.
Campiche discussed the ongoing farm bill debate at the recent Rural Economics Outlook Conference on the OSU campus.
"Many details remain to be worked out," she said. The latest information hints that farmers may have several options from which to choose when the final program is announced. A key element likely will be a "shallow loss program.
"But that will be difficult to develop so it benefits producers in all areas and a wide range of risk and buy-up levels for insurance." Campiche said. "Different profiles exist for different crops. Oklahoma wheat, for instance, is not the same as Iowa corn. Oklahoma losses average 33 percent. That's just 13 percent to 15 percent in Iowa. Losses in Iowa occur more often but are lower. Losses in Oklahoma occur less often but are bigger."
She said adjusted gross income (AGI) limits will be "a major issue," as farm bill details are finalized.
Possible choices for farmers may include some sort of revenue guarantee program. "That could be a modified ACRE program," Campiche said. "It's likely to be crop-specific and county-based."
A counter-cyclical program could be coupled with a shallow loss program and an increased target price set closer to the cost of production. That also may come with an option to purchase "area-type crop insurance similar to Group Risk Income Protection (GRIP)."
Campiche said cotton producers could have their own program but it's "still up in the air. The Stacked Income Protection Plan (STAX) would get money from the Risk Management Agency and would not be subject to payment limits or AGI limits. There is some concern about developing a program just for cotton without those limits. But STAX is still on the table."
She said livestock programs such as the Livestock Forage Program (LFP) and the Livestock Indemnity Program (LIP) "are likely to continue. Conservation will see a reduction but they are trying to protect the Environmental Quality Incentive Program (EQIP). The Conservation Stewardship Program (CSP) will be reduced and the Conservation Reserve Program (CRP) acreage will be lower."
Nutritional programs will take some hits, Campiche said, but the cuts will not be as deep as those for commodity programs.
The Average Crop Revenue Election (ACRE) likely will be replaced, too, though it has been popular in some areas, including among Oklahoma wheat farmers. The complexity of ACRE makes it more difficult to support, Campiche said. She said about 25 percent of Oklahoma farmers signed up for ACRE. "Farmers already in the direct payment or counter cyclical programs were mostly satisfied (with those programs)."
DP gone
Direct payments probably will not be an option for 2012. "I will be surprised if direct payments remain," she said, even though DP is WTO-compliant, offers a guaranteed income and is linked to other farm programs. "Losing the DP programs will come with significant drawbacks."
All changes are budget driven and the next farm bill will be developed following intensive negotiations among Senate and House Agriculture Committee members, farm organizations, consumer advocates, and budget hawks. Campiche mentioned seven or eight different proposals that have surfaced from House and Senate members, as well as farm organizations.
"The current reality is that we are in an expedited farm bill process because of the Budget Control Act of 2011 that changes the way a farm bill traditionally is developed. There has been no time for problem framing, debate or public input."
House and Senate ag committees have worked diligently to develop a farm bill, including some $23 billion in cuts, to present to the Super Committee. They prefer that, observers say, to giving that committee free rein to begin carving funds out of the program.
Earlier ag budget reduction proposals included figures as high as $40 billion from the Ryan plan. Democrats countered with a $20 billion reduction proposal.
Campiche said the ag committees failed to meet a Nov. 1 deadline to present their proposals to the Super Committee. "But they are close."
The next hurdle is making a Nov. 21 deadline that would take the budget to the Congressional Budget Office for scoring.
"Things could change at any time," Campiche said.


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Sometimes you get good news in your inbox, and sometimes you get insultingly-bad ideas. Today seems to be the day for terrible ideas, and on a massive level to boot. Let's take a look at what games will be insulting our intelligence before we know it....
Celebrity Sports Showdown by EA
Casual sports games? On the Wii? SHOCKING DEVELOPMENT. Sprinkle in some "celebrities" and you have a recipe for terror! "We feel that this game is the EA SPORTS Freestyle answer to a great Wii party game. It explores the lighter side of sports and pulls inspiration from the entertainment spectacles that are so prevalent in pop culture today," said Dave McCarthy, Executive Producer. "Celebrity Sports Showdown will bring people to the party with a collection of games and celebrities that appeal to everyone."
I don't know about you, but I've often wondered if Avril Lavigne was better than Keith Urban at inner-tubing, or if Nelly Furtado could beat Sugar Ray Leonard in a hurdle derby.
If you've ever needed to discover if LeAnn Rimes was skilled at curling, you can find out. The game is a Wii exclusive, and will retail for $39.99. Don't you all run out at once.
MyGames series by O-Games
Yes, girls are something of an untapped market for games, and yes, the DS is a wildly popular system. So let's deal with the worst stereotypes for young girls and dump it on Nintendo's handheld! "The MyGames Series provides girls with a new social outlet for interacting where they are encouraged to express their creative abilities through fashion and make-up in an entertaining setting," stated Nate Walling, first party liaison for O-Games.
That's right girls, express yourselves by being pretty! After all, do you want to sing the national anthem, or do you want to be pretty enough to replace the girl singing the national anthem?
The series of games features My Make-Up, where you can host virtual makeover parties, My Dress-up, where you can host dress-up parties, and My Secret Diary, where you can manage your social life and of course share all the photos you made in My Make-up and My Dress-up!
Remember kids, creativity only counts if you can make yourself beautiful while taking personality tests! I think we've finally found something that sounds as bad as Bratz, although I'm scared to Google THAT darling property to find out if they made it into a game. I'm guessing someone did.
I'm also guessing it's on a Nintendo platform.


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Silver-Gold Candidate Visit Description
Club Visit Team
To represent the partnership between the club and the USSA the Club Certification Visiting Team will consist of (5) individuals:
(1) Visiting Team Chair: a Club Expert Consultant as local to the region as possible, or may also be a USSA employee.
(1) USSA employee (Club Development Manger, Regional Manager, Sport Education Director, or other).
Of the above visiting team members, one will focus on organizational performance and one will focus on programming and athletic performance.
(1) Visitation Host: Must be a current or honorary club board member.
(1) Club Community Member (Delegated by the club/unbiased/someone with a broad perspective and the best interest of club in the forefront)
(1) Club Executive Staff Leader (Executive Director, Head Coach, etc.)
Club Visit Agenda
This is a mock agenda and may be modified as needed to accommodate the needs of the club, the visiting team and programming considerations. This may include multiple visits. If modifications are made all elements of the visitation as described below will still be implemented.
Day 1
AM: Visiting team arrives
12:30 p.m.
Lunch with visiting team (hosted by club). – Chair gives overview of certification process and visitation objectives as outlines in sections i-iv of the Guide to Club Excellence. Chair and USSA employee will address questions regarding the same.
2:00 p.m - 5:00 p.m.
Review of organizational performance. - Covered in chapters one through 6 (and corresponding certification data and process) of the Guide to Club Excellence.
5:30 p.m. - 7:30 p.m.
Dinner with parents, community members, other board members and other constituents as arranged by the club (hosted by club). Informal discussion facilitated about club culture, parent involvement, student-athlete life and career performance and volunteer performance. Student-athlete and parent or community presentations (informal and brief) welcomed.
Day 2 Note again: This day may be modified for programming accommodations.
8:00 a.m. -11:00 a.m.
Visiting team observes program in action. Team should gain exposure to as many program elements covered in Section 8.4 of the Guide to Club Excellence as possible.
Noon Lunch with coaches and athletes.
1:30 p.m. – 3:30 p.m.
Review of programmatic performance. – Covered in chapters seven through nine (and corresponding certification data and process) of the Guide to Club Excellence. Should include entire coaching staff (or key coaching staff).
4:00 p.m. - 4:30 p.m.
Visiting team wrap-up. Discuss next steps, delegate roles and responsibilities, and map out tasks and timeline to complete certification process.
5:00 Visiting team departs.
What is the purpose of the Club Visit?
Silver and Gold applications will be complete in advance of the club visit. The purpose of the club visit or interview is to:
The certification process and materials provide a summary for a self and peer-assessed inventory and evaluation of these important club activities:
The certification process is based on the required elements for USSA Podium Certified Clubs.
What Happens after the Club Visit?
The 5-person visiting team described above will draft a Club Assessment Report as facilitated by the USSA Club Development Manager, which will include a recommendation for assigning (or not assigning) the club Silver or Gold status.
The information provided in the assessment report, and the associated recommendation for certification level, will be reviewed by a committee of USSA staff. This committee, and the USSA Club Development Manager, will be responsible for approving all USSA club certifications and granting final USSA Club Certification levels.
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Help raise awareness about misconduct in sport and promote open dialogue. Together we can build a game plan to make sport safe—for everyone.


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Critically acclaimed Batman: Arkham Asylum returns with a remastered Game of the Year Edition, featuring 4 extra Challenge Maps. The additional Challenge Maps are Crime Alley; Scarecrow Nightmare; Totally Insane and Nocturnal Hunter (both from the Insane Night Map Pack).
- Utilize the unique FreeFlow™ combat system to chain together unlimited combos seamlessly and battle with huge groups of The Joker's henchmen in brutal melee brawls
- Investigate as Batman, the WORLD'S GREATEST DETECTIVE, by solving intricate puzzles with the help of cutting edge forensic tools including x-ray scanning, fingerprint scans, 'Amido Black' spray and a pheromone tracker
- Face off against Gotham's greatest villains including The Joker, HARLEY QUINN, POISON IVY and KILLER CROC
- Become the Invisible Predator™ with Batman's fear takedowns and unique vantage point system to move without being seen and hunt enemies
- Choose multiple takedown methods, including swooping from the sky and smashing through walls.
- Explore every inch of Arkham Asylum and roam freely on the infamous island, presented for the first time ever in its gritty and realistic entirety
- Experience what it's like to be BATMAN using BATARANGS, explosive gel aerosol, The Batclaw, sonar resonator and the line launcher
- Unlock more secrets by completing hidden challenges in the world and develop and customize equipment by earning experience points
- Enjoy complete superhero freedom in the environment with the use of Batman's grapnel gun to get to any place you can see, jump from any height and glide in any direction
• "One of the defining games of this generation" 96% GamesMaster
• "Voted Game of the Year by SFX readers" accompanied by the SFX logo.
BATMAN: ARKHAM ASYLUM Game of the Year Edition Software © Developed by Rocksteady Studios Ltd. Rocksteady and the Rocksteady logo are trademarks of Rocksteady Studios Ltd. All other trademarks are the property of their respective owners. All rights reserved. BATMAN and all characters, their distinctive likenesses, and related elements are trademarks of DC Comics © 2009. All Rights Reserved. WBIE LOGO, WB SHIELD: ™ & © Warner Bros. Entertainment Inc. (s10)


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You can take the ranger out of Fort McHenry, but you can't take the love of the fort out of the ranger.
Anne Arundel County native Vince Vaise — best known by his fans as the ever-enthusiastic "Ranger Vince" — might no longer officially work in Baltimore after 27 years, but he can't stay away.
Vaise, a lifelong Linthicum resident, was promoted in June to chief of visitor services and community outreach at National Capital Parks-East in Washington.
This Friday, he'll be back in Baltimore, leading 1,300 pupils from city schools in a program at the national monument and historic shrine. The program is part of a three-day Defenders Day celebration, "The...


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Since the orders we process are handled individually and are tailored to meet the needs of the
customer, our prices are handled in the same way. Whenever you require our services, just give us a
call and we will be happy to provide a quote to you.


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Baked Salmon
Quick Facts
Servings: 20
Cook Time: 45 min.
A great alternative to a dinner-party roast. It can be made the day before and served chilled or warm with a rice pilaf and broccoli spears.
- 6 lbs salmon, (1 whole fish), cleaned
- 1 whole lemon, sliced
- 2 whole green onions
- 2 whole lemons, sliced, for garnish
- Parsley, for garnish
- Heat oven to 350°F (175°C). Place aluminum foil on a large baking sheet. Place fish on foil.
- Arrange lemon slices and green onion inside cavity of fish. Wrap foil sheets around fish and seal carefully.
- Bake fish for 30 minutes. Remove from oven and carefully turn fish over and bake for another 10 minutes.
- Check to see if fish is done by carefully unwrapping foil and inserting a knife in the thickest part. If fish is still raw in the center, return to oven for 10 minutes.
- When fish is done, carefully unfold foil, exposing the top side. Peel skin off from the top side and then, holding foil, flip fish over to the other side, on to a sheet of plastic wrap. Remove skin from this side.
- Using the plastic wrap, roll fish onto an attractive serving dish and garnish with more lemon slices and parsley
Nutrition Facts
Calories 221
Calories from Fat 98 (44%)
(16%)Total Fat 10g
(12%)Saturated Fat 2g
Polyunsaturated Fat 3g
Monounsaturated Fat 5g
(23%)Cholesterol 69mg
(3%)Sodium 64mg
(18%)Potassium 630mg
Total Carbohydrate 1g
(0%)Dietary Fiber 0g
Sugars 0g
Sugar Alcohols 0g
(58%)Protein 29g
* Percent Daily Values are based on a 2,000 calorie diet.
Nutrition facts are calculated by a food expert using nutritional values provided by the USDA for common products used as recipe ingredients. Actual nutritional values may differ depending on the amounts or products used and can be affected by cooking methods.
Copyright © 2019 Healthnotes, Inc. All rights reserved. www.healthnotes.com
Read our healthy recipe definitions.
Learn more about Healthnotes, the company.
The information presented here is for informational purposes only and was created by a team of US–registered dietitians and food experts. Consult your doctor, practitioner, and/or pharmacist for any health problem and before using any supplements, making dietary changes, or before making any changes in prescribed medications. Information expires December 2019.