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MU Extension > Tom Benton's Missouri > Soundtrack
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The music for the soundtrack of "Tom Benton's Missouri" was recorded in 1991 in a single recording session with musicians Bob Dyer (vocals and guitar), Cathy Barton (vocals, banjo, hammered dulcimer and piano), Dave Para (vocals and guitar) and Forrest Rose (acoustic bass). Bob Dyer wrote the song "After He Painted These Walls" especially for the film. The educators' guide contains the lyrics, the musical notation and some anecdotes about the songs. You can download the complete set of audio files for the soundtrack. This preview has 30-second samples of three of the songs.
Bob Dyer was known as the "Bard of Boonville." Born and raised on the banks of the Missouri River in the Boonslick region of central Missouri, his appreciation for the lush history and landscape of this area shaped his career.
Dyer earned a Master's in English from the University of Missouri, where he taught English and film for 15 years. But Dyer left the university to shift his focus from academia and pursue his passion for storytelling. Dyer published multiple books, including a history of his hometown entitled "Boonville: An Illustrated History" and an award-winning book in the Missouri Heritage Series for the University of Missouri Press entitled "Jesse James and the Civil War in Missouri." Dyer worked in collaboration with former poet laureate Walter Bargen to publish "Rising Waters," an anthology of poems and stories about the great Missouri/Mississippi river flood of 1993. Dyer's final book of poetry, "Oracle of the Turtle," was inspired by the "I Ching." With the help of retired teacher Neal Miller, he later turned "Oracle of the Turtle" into a film of drawings animating the verse.
Dyer's varied projects centered on his passion for the history and folklore of Missouri and "the river of big canoes." He devoted his life to present this folklore to others and share his passion. He combined his interest in poetry, folk music, history and storytelling in what he called "songtelling." His songs are original folk-style ballads that use simple but deep lyrics for universal meanings that reflect his landscape. Dyer created Big Canoe Records and collaborated with musician friends Cathy Barton, Dave Para, The Grace Family, Forrest Rose and others on multiple projects. His recordings include two song collections, "Songteller" and "River Runs Outside My Door," two Civil War themed albums, "Johnny Whistletrigger" and "Rebel in the Woods," as well as songs related to the Lewis and Clark Expedition entitled "Most Perfect Harmony." Dyer conducted residencies, assemblies and workshops in many of Missouri's public schools as part of the Missouri Artist-in-Education program and Young Audiences, Inc. He also co-organized the annual Big Muddy Folk Festival in Boonville, Mo.
Bob Dyer was devoted to educating both young and old with his unique folk "songtelling" until his death in 2007. His musician friends recorded "The Wandering Fool" as a tribute album in 2008. His passion for Missouri's rich history and his talents as a folk musician, poet and historian live on in the songs of "Tom Benton's Missouri" as well.
For more than 25 years, Cathy Barton and Dave Para have been celebrating the folk history of Missouri with their innovative music. A versatile duo, Barton and Para play a variety of instruments from hammered and fretted dulcimers, banjo, guitar and Autoharp, to "found" instruments like spoons, bones, mouth bow and leaf. They consider themselves caretakers of Missouri's long musical heritage and put the song before the singer.
Both Barton and Para were children of the folk revival. Barton worked as an assistant folklorist at the Ozark Folk Center in Mountain View, Ark. while earning degrees in humanities and folklore. She toured with Ramona (Mrs. Grandpa) Jones' dinner theater in Arkansas before returning to her hometown of Columbia, Mo. Para attended college in Columbia and remained in the area with Barton. He managed the Chez Coffeehouse, a favorite hangout for folk musicians, and started playing with numerous folk bands. In 1981, Barton and Para moved to Boonville, where they met Bob Dyer. Dyer offered the duo half of his duplex to rent, and they quickly realized Dyer shared their passion for folk history and music.
The trio went on to collaborate on two Civil War-themed albums and numerous folk music presentations, performances, and programs over a 22-year friendship. Barton credits Dyer's mentoring for her drive to write her own songs. In April of 2012, Barton and Para received the Governor's Award from the Missouri Humanities Council (just as Dyer was awarded before his death) for community achievement in honor of their endeavors to educate others and preserve the rich history of folk music. They continue to dedicate their talents to this legacy through the Big Muddy Folk Festival, folk arts programs for schools and communities, Civil War and other historical events, and most recently, through helping with the re-release of "Tom Benton's Missouri" and recordings of their music with Dyer. Barton and Para are continually inspired by Missouri's rich history and diversity. This affection is best illustrated through their passion for educating others about our musical heritage, and through their devotion to expand their own knowledge and repertoire.
Forrest Rose was born in Dallas and grew up in Iowa before moving to Columbia, Mo. for college. Rose graduated from MU's School of Journalism and began as a reporter and later a columnist for the Columbia Daily Tribune. Rose was known for his pointed and witty writing on controversial topics. He was a long-time employee for MU Extension, sharing his knowledge and appreciation of Missouri's landscape and resources as an agriculture information specialist.
Throughout Rose's life, music was central. He was a talented stand-up bassist with perfect pitch who performed with numerous bluegrass and folk musicians, including Bill Monroe and singer-songwriter David Olney. He brought the same tenacity and prowess to his musical performances as he did his writing. In addition to his musical skills, Rose's stage presence was remarkable; his bass fiddle was topped with a custom-carved snake's head. He played with the Mid-Missouri Hell Band, Boxbeaters, Mudbugs, Monkey Grip, the Rank Sinatras, and the blues quartet New Madrid Earthquake. Rose died in 2005, while on tour with his nationally-known bluegrass band Perfect Strangers.
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You might need your PC's IP address if you want to set up an Internet connection, allow other people to connect to your PC, or need to troubleshoot network problems.
- Do one of the following:
- In Windows 8.1, select the Start button , start typing View network connections, and then select it in the list.
- In Windows 7, open Network Connections by selecting the Start button and then selecting Control Panel. In the search box, type adapter, and then, under Network and Sharing Center, select View network connections.
Your PC's IP address appears in the Value column, next to IPv4 Address.

subset: commoncrawl


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Stanton Ridge Golf & Country Club, More Than Just Great Golf
Combining quiet luxury with country charm, Stanton Ridge Golf & Country Club is the ideal blend of the casually elegant golf and a country club family lifestyle. The club features an 18-hole championship golf course, full golf practice facilities, adult and kiddie pool, four Har-Tru tennis courts, cabana and beautiful clubhouse equipped with locker rooms for Ladies and Men.
Members and their family enjoy a full calendar of golf tournaments and social events such as Family Brunches, Wine Tasting Dinners, Holiday and Themed Events with live music, our Annual Boat Regatta, Family Barbeques and much more.
Impeccable playing conditions, first-class amenities and attentive, personalized services only begin to describe the advantage of being a member. If you are looking for a club located in a beautiful country setting, offering a relaxing and fun atmosphere where you and your family can spend quality time, we welcome you to join Stanton Ridge and discover why we have become the preferred club in the area.
To schedule your personal tour of our club facilities, please contact our Membership Director, Bill Babbitt, at (908) 534-1234, Ext. 302.


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Electric Vehicle Sales Break Records
COLUMBIA - According to a report by the US Department of Energy, electric vehicle sales spiked and broke records in August.
The report states 11,363 electric vehicles were sold in August, which is up 30 percent from the previous record and up 75 percent from August of 2012.
But James Williams, a salesman at Joe Machens Nissan in Columbia says local sales have not been as good because of a lack of charging stations.
"I think as awareness of the electric vehicle has increased, we've seen an increase in interest in it, but I think what's holding Mid-Missouri back a little bit is infastructure," Williams said. "If there was more charging stations available, I think sales would increase more than they have, but we have seen a slight increase in sales of the Leaf over the last year or two."
Williams says one charge can last around 100 miles, and that as long as you're not running the battery all the way down everyday, you can just plug it in at home. Otherwise, you'll have to get a built-in charging station.
The Nissan Leaf is the best selling electric vehicle, with 3,351 sales in August, followed by the Chevy Volt, which sold 2,420 units, and the Toyota Prius PHEV with 1,791 units sold.
Williams says the price of electricty for driving works out to roughly $30 of gas for $2 of electricty.


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MSN Direct Entry As Second Degree: MIDAS Program
This is the entry point to a Master of Science in Nursing for the mature, goal-directed individual who has a bachelor's degree in another discipline who wishes to be a licensed registered nurse (RN).
The 20 month MIDAS program (two academic years with a summer in between) is a full-time program of study. Upon successful completion of the program, the student is awarded the Master of Science in Nursing (MSN) degree and is eligible to sit for the National Council Licensing Exam-Registered Nurse (NCLEX-RN).
The Xavier MIDAS program is unique in that it imbeds the Clinical Nurse Leader (CNL) role. The MIDAS graduate, after obtaining RN licensure, is eligible to sit for the clinical nurse leader certification examination. The clinical nurse leader is a generalist clinician with education at the master's degree level who delivers nursing care at the point of care. The CNL role is a national initiative developed in 2004 by the American Association of Colleges of Nursing (AACN) to address fragmentation in health care delivery. It is a proactive, integrative and comprehensive role that assists direct care providers in bringing the best of health care science and practice to the point of care. For further information regarding the CNL role, visit the AACN website
The MIDAS student is also prepared as a holistic nurse. A holistic nurse and his/her client mutually plan goals that facilitate wellness, health, healing and well-being. After obtaining RN licensure, the MIDAS student is eligible to sit for the holistic nurse certification examination.
See also:
- MSN MIDAS Fact Sheet
- Statement on baccalaureate equivalency for MIDAS program
- Admission and Application Requirements >>
Information sessions are generally scheduled twice in the fall semester and twice in the spring semester. Prospective students are notified by email as dates are set. As sessions are scheduled, they are posted here.
Second-Degree Undergraduate Accelerated BSN
Xavier University also offers a 16 month undergraduate second-degree Accelerated Bachelor of Science in Nursing for students with a bachelor's degree in a non-nursing field.
Office of Graduate Admission
Contact Information
Marilyn Gomez, M.Ed.
Academic Program Director
Xavier University College of Nursing


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Agoria Vlaanderen
Agoria Flanders promotes and protects the interests of the Agoria member companies with all relevant decision makers from the political, economic, social and academic world. Through targeted actions this policy unit advocates a favorable business environment for the benefit of the technology industry in Flanders.
More events on the french or dutch version of our website
Coronavirus – Turnover halved, social distancing now a priority (Agoria) Almost three weeks after the first measures against the coronavirus were taken in our country, the turnover of the technology companies has been halved compared to March of last year. This is shown by a new survey of 190 technology companies conducted by the technology federation Agoria. Marc Lambotte, CEO of Agoria: 'If you notice that the drop in turnover is caused by a decline in demand and reduced availability of employees, it is clear that the measures of social distancing are strictly necessary to keep our economy running. This is the only way to contain the virus and to keep our healthcare and economy afloat. So I call on companies and people at home to keep a distance and save our jobs. We are all in the same boat, and must all assume our responsibility."
CALL FOR MATERIALS - Coronavirus: Your company could save lives ! The COVID-19 health crisis is serious, but can be contained if the right measures are taken in time. That is why Agoria has launched an urgent call to share material with hospitals. In the meantime, six companies have already responded, for which we are grateful! Can your company help too? Please let us know!
What are the risks of a digital divide between men and women? On 8 March of every year, the issue of the shortage of women in technical and scientific professions comes up again. Only 25% of people working in the tech sector are women, and they only account for 18% of digital experts. Despite existing initiatives, despite all efforts made over the years by the educational sector and other organisations, those figures are not changing. Why is this a problem? And are there other solutions to solve it?
More news on the french or dutch version of our website


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She's the author of "Inside of a Dog," which if you haven't read yet - DO SO. I read it 3x in a row when I first got it. It's an awesome book.
Anyway, here's a 3 part interview with her. The first video is about how dogs see, the next is about how they smell and the last is about how they hear. It's only about 20 minutes total.
http://abcnews.go.com/Technology/inside ... d=10494333
http://abcnews.go.com/Technology/video/ ... me-9080306
http://abcnews.go.com/Technology/video/ ... st=4806546


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Aurora UI Square – Icon Pack v3.03
Requirements: 4.0.3+
Overview: AURORAUI – Square Edition! …is created by flat style and the freshness colors, with the addition of a long shadow that complements its unique design, the flat shadow design.
Enclosed in a semi-square, Square AuroraUI Edition will make your device only!
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・Added 22 new icons ・Restyling many apps ・Added new Oppo section ・Fixed missed icons
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Allow different applications to access your soundcard
Have you ever wanted to enable an application to access your soundcard or interact with another application via the soundcard? Soundflower is a free audio system extension that allows applications to pass audio to other applications.
Soundflower emulates the interface of an audio device but allows any audio application to send and receive audio with no other support needed. It opens as one of two audio devices (2ch/16ch). For most people and needs, the 2-channel device is sufficient.
If you want an application to interact with another application via the soundcard, select Soundflower as the output device in the first application and Soundflower as the input device within the second application. If an application does not allow you to specify audio devices, you can make Soundflower the default input or output device inside the Sound panel in the System Preferences, or with the Audio MIDI Setup utility application which is the only slightly tricky part.
You may hear interference at first when you setup an audio channel and if so, the developers recommend increasing the buffer size of both applications (set within each application). Note that if more than one application is sending its output to the same channel, the audio will be mixed.
The practical usages of Soundflower include conducting interviews with both voices. So instead of recording an interview with Skype and only hearing one voice, Soundflower allows you to record both voices for a more professional production. Alternatively, it's useful for routing audio from applications such as iTunes and Spotify to other applications and devices.
Note that this download is for OS X 10.5.8+. You can also download the OS X 10.4 compatible version (Version 1.4.3).
Soundflower is a remarkably effective and free audio routing solution for Mac.
- More permissions fixes for admin users who are not 501 SoundflowerBed: new 'clone to all channels' feature submitted by iSchemy. Volume controls are now logarithmic Permissions fix for admin users who are not 501 Uninstall script fixes on Lion SoundflowerBed installation problems fixed


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Soft design for an extra cozy feeling -
BABYBJÖRN Bouncer Balance Soft is our classic bouncer in an extra soft design. The safety harness, with its wonderfully soft padding, is comfortable for the baby to hold on to. The whole bouncer is characterized by round forms and a supportive design that create an extra cozy feeling for your little baby
Rocking that develops motor skills and balance -
Babies love to rock! Your baby quickly learns how to make the bouncer rock by his or her own movements and this develops balance and motor skills in a completely natural way. Our bouncer does not run on batteries – it runs on playfulness.
Proper head and back support -
When you choose a bouncer from BABYBJÖRN, you can be sure your baby is getting the proper support for his/her back and head. The bouncer has a fitted fabric seat that moulds itself to your baby's body and distributes your baby's weight evenly. This gives your baby good support and is particularly important for very young babies whose muscles are not yet fully developed.
Suitable for both rest and play - Your baby's playfulness can quickly turn into sleepiness. The bouncer has different positions and you can easily and quietly adjust the bouncer from the highest play position to the lowest sleep position. The bouncer can also be folded completely flat – perfect for storage or transport
Bouncer and chair in one - BABYBJÖRN Bouncer Balance Soft can be used as both a bouncer and a comfy chair. From the time your baby is newborn (at least 8 lbs/3.5kg) and until she or he has learned to situp unaided, it can be used as a bouncer. When your child has learned to walk and sit independently, you can reverse the fabric to create a comfy chair (up to 29 lbs/13kg or approximately 2 years of age).
It all started with a bouncer - Björn Jakobson created his first bouncer in 1961 and that was the start of BabyBjörn. Since then, millions of children have played and been rocked and calmed in our bouncers. In this time, the appeal of bouncers hasnt changed. Then, just as now, babies liked being able to entertain themselves while staying close to their parents. And parents appreciated being able to put their child in a safe place so they could have their hands free
What does a medical expert have to say about our bouncers? - The BABYBJÖRN Bouncer Balance provides good alignment and ample support of the baby's neck and spine.When the child rocks himself in the bouncer, he is developing his motor skills and balance. Because of its excellent construction, the BABYBJÖRN Bouncer Balance is safe for use up to 29 pounds, allowing many children to use it up to two years of age.
Dr. Amanda Weiss Kelly
Department of Pediatrics, Department of Orthopaedic Surgery
Rainbow Babies and Childrens Hospital, Cleveland, Ohio, USA
Rock tiny babies to sleep
Our bouncer has a natural rocking movement that calms and sooths. In the early months, you can rock your baby to sleep in the bouncer by hand or foot. And who knows – this may be what makes your baby give their very first smile.
Tested and safe product
The fabrics in the bouncer are tested and approved in accordance with Oeko-Tex Standard 100, class 1 for baby products. This guarantees that the fabric is free from harmful and allergenic substances. This product also fulfils the requirements of both European and American safety standards.
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text: AOSIS firstname.lastname@example.com://www.koersjournal.org.za0023-270X2304-8557Christ-centred ethical behaviour and ecological crisis: What resources do the concepts of order in creation and eschatological hope offer? The ecological crisis, as well as a limited ethical response, forces a reflection on the transformative potential of Christian ethics on an idolatrous society largely shaped by a dominant economic culture. The aim of the article was to explore how the concepts of creation order and eschatological hope may be helpful in the understanding and formulation of a Christ-centred ethical response to the ecological crisis. A review of the relevant literature was presented, limited to insights from Reformational philosophy and eco-theology into the concepts of creation order and eschatology. The main internal tensions of using the concepts of creation order and eschatological hope as resources in Christ-centred eco-ethics were highlighted and discussed. Some implications for the further explanation and development of Christ-centred eco-ethics are outlined. Christosentriese etiese gedrag en ekologiese krisis: Watter hulpbronne bied die konsepte van orde in die skepping en eskatologiese hoop? Die ekologiese krisis, asook 'n beperkte etiese antwoord hierop, dwing 'n besinning oor die vernuwende potensiaal van Christelike etiek vir 'n afgodiese samelewing wat grootliks gevorm is deur 'n dominante ekonomiese kultuur. Die doel van hierdie artikel was om te ondersoek hoe die konsepte van orde in die skepping en eskatologiese hoop nuttig kan wees in die verstaan en die formulering van 'n Christus-gesentreerde etiese antwoord op die ekologiese krisis. 'n Oorsig van die relevante literatuur, beperk tot insigte uit die Reformatoriese filosofie en ekoteologie oor die konsepte van orde in die skepping en eskatologie, is aangebied. Die belangrikste interne spanningsvelde in die gebruik van die konsepte skeppingsorde en eskatologiese hoop in 'n Christus-gesentreerde eko-etiek is uitgelig en bespreek. Sekere implikasies vir die verdere verduideliking en die ontwikkeling van 'n Christus-gesentreerde eko-etiek is beskryf. Martinus P. de Wit1,2 1School of Public Leadership, University of Stellenbosch, South Africa 2De Wit Sustainable Options, Brackenfell, South Africa Martin de Wit email@example.com PO Box 546, Brackenfell 7561, South Africa 4678110.4102/koers.v78i1.46 28 June 201222 Jan. 201308 May 2013De Wit, M.P., 2013, 'Christ-centred ethical behaviour and ecological crisis: What resources do the concepts of order in creation and eschatological hope offer?', Koers – Bulletin for Christian Scholarship 78(1), Art. #46, 8 pages. http://dx.doi.org/10.4102/koers.v78i1.46 © 2013.The Authors. Licensee: AOSIS OpenJournals. This work is licensed under the Creative Commons Attribution License.Introduction The world is confronted with an ecological crisis, spawning a broad and renewed interest in the topic of morality and ethical response in many fields, including Christian circles. Goudzwaard, Vander Vennen and Van Heemst (2007) made an important contribution in this field, starting to document a Christocentric critique on a broad belief in progress itself and the exploitative nature of contemporary society. The authors referred to the Millennium Ecosystem Assessment's observation of the imminent collapse of a number of ecosystems as a building block in their argument that a misplaced faith in the forces of progress, including markets, technology, science, state and power, are reaching untenable outcomes and should be interpreted as nothing other than modern-day forms of idolatry. This is not to deny the blessings that markets, technology and science bring to the world, but a heightened sensitivity is needed to what Goudzwaard et al. (2007) call the shadows of progress, which to them reside in the stubbornness of the human heart. The thesis that societal crisis, at its deepest, stems from idolatrous hearts calls for repentance and deserves more reflection. In this article the focus is on a closely related topic, namely on what basis faithful Christians behave and inform choices amidst the ecological crisis. The question as to what basis Christian ethical positions on ecology are or should be taken on is not new. A lot of work has been done in the fields of eco-theology and Christian eco-ethics over the last few decades (see for example Bouma-Prediger 2001; Santmire 2000; Scharper 1997; Oelschlaeger 1994; Schaeffer & Middelmann 1993), mainly in response to Lynn White Jr's critical article accusing Christianity of the ecological crisis (White 1967). White argued that the biblical view of humans made in the image of God and given dominion over the earth introduced a dualism between humans and nature and a licence for exploitation. A further critique against Christianity is focused on 'perceived inadequacies of Christian eschatology' (Bouma-Prediger 2001:71), accusing Christianity of otherworldliness and little rationale for creation care. As observed by Horrell (2010c), in certain circles it seems as if: Christian hope is construed in terms of an imminent return of Jesus, other-worldly salvation for the elect, and fiery destruction for the earth; attempts to preserve the earth are thus futile and contrary to God's purposes. (p. 8) The contributions in response to the 'ecological complaint', as Bouma-Prediger (2001:69) refers to it, have drawn at least two serious critiques of their own. Firstly, the critique that Christian eco-ethics and eco-theological resources often start with a doctrine of creation and tend to derive morality from a religious interpretation of cosmology (Jenkins 2008). The field of eco-theology has contributed mainly on what has been referred to as the 'cosmological axes' (Jenkins 2008:14) with little attention to soteriological insights into Christian eco-ethics. The second critique is one of hermeneutics. The response of a positive ecological narrative of creation care, a strategy of 'recovery' (as found for example in the Green Bible project, Horrell 2010b) based on a different reading of the Bible, has been criticised in several publications, pointing towards the crucial role of hermeneutics (the approach to interpretation) in the consideration of the ecological implications of biblical texts (Horrell 2010a; Horrell, Hunt, Southgate & Stavrakopoulou 2010; Conradie 2010a). The answer to the question on what basis Christians behave ethically in the midst of ecological crises is thus not as straightforward as one might have hoped for, notwithstanding a long tradition affirming the role of Christians in creation care and emphasising an eschatology of renewal rather than destruction (see Horrell 2010a; Horrell et al. 2010). Therefore, before attempting to address the question how Christ-centred ethical behaviour needs to look in a time of ecological crisis, more critical reflection is needed on the validity of the resources we use in constructing such an argument. In the discussion on sources of Christ-centred ethical behaviour we start with a discussion on the idea of creation order, and as a consequence cosmology, as well as views on eschatology and hope. The reason to focus on these two concepts is that it is in these areas that Christianity's contribution to the ecological crisis was most severely critiqued, and it is in these areas where the most work has been done so far in formulating a Christian response. We limit our evaluation to perspectives given in Reformational philosophy and in eco-theology. These positions are critically discussed and tensions identified that may serve as an input to further reflection and research on Christ-centred environmental or eco-ethics. Following the introduction of the article, Christ-centred ethics is introduced in general terms. Thirdly, fourthly and fithly, creation order, the cosmos and views on the eschaton are respectively discussed as sources of Christ-centred ethics from Reformational philosophical and eco-theological points of view. Sixthly, critical tensions in Christ-centred eco-ethics are highlighted, followed by the conclusion. What is Christ-centered ethics? The important insight from Christ-centred ethics is that the person and work of Jesus Christ makes Christian ethics possible (Gustafson 1995). This observation sets it apart from any other moral philosophy or ethical theory. The word ethics is derived from the Greek word ethos, or, in short, morality. Aristotle used it to refer to a good desire, guided by human nature. In most ethical frameworks, humans are seen as the agents of moral change. In such a sense ethics is primarily humanistic and individual. Environmental ethicists go one step further to include non-human entities in their ethical reflection (Schrader-Frechette 2005). Placing the work and person of Jesus Christ central in ethical reflection is common to many Christian thinkers on the topic. O'Donovan (2001:11), for example, states that the foundations of Christian ethics lie in what 'God has done in Christ'. Similarly, Bonnhoefer (2009) takes as a departing point that the: source of a Christian ethic is not the reality of one's own self, not the reality of the world, nor is it the reality of norms and values. It is the reality of God that is revealed in Jesus Christ. (p. 49) Kuiper, Van Putten and Vogelaar (2012:75), in an introductory text on faith, science and culture from a Christian philosophical point of view, agree that 'Jesus Christus is het hart van een christelijke levensorientatie' [Jesus Christ is the heart of a Christian life orientation]. The point is that all seek to find ethical guidance from God's revelation to us in Jesus Christ. Christian ethics, however, is not one final, accepted idea. After an extensive review of various forms of Christian ethics, Gustafson (1995) concludes that: There will continue to be various patterns of Christian ethics … [t]he surplus of meaning in the Bible, the continuing effect of different historic traditions, and the emergence of new and different contexts for writing have this effect. (p. 713) Much lies in the enormous diversity of what is contained in Christ. Earlier attempts to include a whole range of Christological events, such as creation, advent, cross, resurrection and ascension, into one scheme have been undertaken by theologian Karl Barth, amongst others, with his creation–reconciliation–redemption triad. However, O'Donovan (2001:xvii) calls this an arbitrary choice, one that can only be treated as convention and one that leaves a limited 'truncated' view of the gospel, not 'a self-evident principle for arranging specific subject areas that ethics interests itself in.' O'Donovan (2001) goes on to focus on the event of resurrection in order to speak about liberated human action specifically (p. xviii). Hauerwas and Wells (2004) also start with Christ-centred ethics, but specifically plead for a reintegration of ethics with theology, ecclesiology and sacrament, pointing towards a reflection on the practices of the church and how that shapes the character of Christians. What this short discussion illustrates is that there are various Christ-centred ethical approaches that may guide behaviour amidst the ecological crisis. The approach taken in this article is to take one step back and critically discuss two central concepts in ethical discourse, namely creation order and eschatological hope, and in the process reveal the main possibilities and tensions for further reflection on an integrated Christ-centred approach to environmental or eco-ethics.Creation order as a source of Christian ethics Creation order in Reformational philosophy The idea of creation order, or the nomos or law order of creation, is rooted in the Dooyeweerdian or Reformational philosophy that reality is God's creation that takes its meaning from God. In Reformational philosophy the topic of order has often been associated with laws, universal principles and creational structures. Building on the insights of John Calvin, Van Woudenberg (2004), in his introduction to Christian philosophy, a publication of the earlier Association of Reformational Philosophy, argues that God calls on people and gives each the specific duty to work against disorder in the world. In this view, order is created through God's laws for people and nature. God's sovereignty is seen as his action with regard to the world, which carries the character of a law that provides order and structure to the world. There are natural laws and cultural laws and both are manifestations of God's ordinances to the world. According to Reformational philosophy everyone on earth conforms to universal creational norms, but to really come closer to God we need the direction and teachings of Scripture (Van Woudenberg 2004:33). Universal revelation is directed to God, explaining the universal pistic [a deep-seated kind of faith] modality in Reformational philosophy. Douma (1976) pointed out that in such a view, the function of faith is seen as a created function of all people. Van Woudenberg argues that the revelation of God in creation can teach us something about God, but does not tell us anything about sin and grace, an area reserved for particular revelation in Scripture. The important implication of such an interpretation of the Reformational viewpoint is that to understand God's ordinances one cannot rely on Scripture alone, but one has to include empirical observation and practical experience to obtain insights into particular norms where Scripture does not provide explicit guidance (Van Woudenberg 2004:34). Such a position cannot go unnoticed as it does open up a debate on Scriptural hermeneutics that may have important implications for any Christian environmental ethics. How the idea of creation order plays an explicit role in ethical conduct is the next question. In the tradition of Reformational philosophy, ethical responsibilities require an acceptance of what Stoker (2006:132) refers to as a 'transcendental revealed principle of creation', but acknowledging that such an endeavour cannot be independent from the Word of God. According to Stoker (2006), the source of theoretical ethics is empirical study on different appearances of good desire whilst the 'source of practical Christian ethics is … the Holy Scripture and in particular God's commandments' (p. 134). In his reflection on the ethics of technology Schuurman (2006), like Stoker, points to a cosmology of the reality as God's creation (as opposed to objects of manipulation) and the commandments of love (as opposed to power) as sources to redirect the ethics of technology. Schuurman (2006) further argues that the responsibility of humans is to be keepers and minders of earth as a garden, not as lords and masters, recognising an intrinsic value of God's creation: In the Christian religion, the command of love for God and the neighbour contains the essence of all motives, commands, values and norms. Also, in technological development, this dual love must unify. This means that from the start everything must be appreciated according to its nature. [italics added] (p. 164) The insight is that love is seen to appreciate all things as they are by nature in God's creation, a task, Schuurman argues, of humans that is aided by science and responsible deployment of technology. Cultural activities are directed away from humans themselves in love of God and the neighbour. According to Schuurman, the prime objective for science is the growth in wisdom in the 'full experiential reality' (2006:167) and for technology a focus on 'building and conserving' (2006:166). Normative principles are to be derived from the cosmology of Reformational philosophy, forming a guide for responsible technological development. Such an ethic of responsibility is rooted in the good nature of God's creation, a nature that is meant to be better understood by science and applied by technology. Love is to seek what is natural. Both Stoker and Schuurman argue that ethical conduct in Reformational philosophical thinking is based on what is perceived to be natural in created order, culminating in ethics of law, love and responsibility. Critical discussion on creation order as a source of Christian ethics How the order of creation is interpreted remains of utmost importance in Reformational philosophy as it sums up an understanding of something no less than God's revelation itself. But does God indeed rule by creational norms and laws? This is not an irrelevant question and one that is worth revisiting, especially when it is perceived that God reveals himself to humans through creation. To accept that God does reveal himself in creation requires an acceptance of God's universal revelation in creation, a Reformational philosophical position that has already received its fair share of discussion and critique (see e.g. Douma 1976; Berkhouwer 1951). The idea of universal revelation instilling a creational pistic function in all people remains contentious. The main counter-argument is that faith is worked in us by listening to God through the Word of God, not by understanding creation (Douma 1976:26−29). Not listening to the Word of God is not some form of faith; in contrast, it is idolatry and provokes God's wrath. The role of creation is that it asks that the Creator, and nothing or nobody else, is glorified and when this is not accepted by stubborn human hearts, God has much cause for anger (Van Bruggen 2006:43). The universal revelation of God exists only insofar as nobody has an excuse not to know and glorify him, as the invisible things of him from the creation of the world are clearly to be seen. The focus is not on some remnants of goodness in humanity, thereby relativising our fallen state, but on the gracious gifts of God to the world (Calvin 2008:54−58). In a similar vein, Berkhouwer (1951:272−274), in an extensive theological review on the topic of universal revelation, points towards two clear dangers: firstly, an annoyance with a fallen humanity and with the cross of Christ, pointing towards particular revelation as serving only an additional function. Secondly, and based on historical observation, that mankind allows general revelation to participate in the darkness of the human reaction to let (in a classical nature-grace scheme) 'natural knowledge' compete with and judge the 'supernatural'. Instead, hearing God's Word leads to a better understanding of his actions throughout history in Christ and is the real origin of God's revelation (Berkouwer 1951:274). In a Christ-centred view, creation order is not the ultimate source of ethics. The living and personal God is not hidden either behind a facade of natural laws, principles, structures and order, nor behind history, process and change. The question of how to view creation order as a source of Christian ethics can thus only be entertained when contextualised in knowledge of God as revealed in the work of and person of Jesus Christ. Creation order and cosmology have been intrinsically linked in the Protestant Reformational and Catholic traditions. One example will suffice for the purposes of this article. Arpels-Josiah (2004), in a discussion on the resources John Calvin's theology provides for environmental ethics, points out that: [t]he danger of disorder, chaos, and collapse, so vivid in Calvin's view of cosmology and history, shaped his view of providence into one in which God powerfully restrains and stabilizes the created order. (p. 149) A discussion on creation order as a source of ethics needs to be complemented with a further discussion on how Christian versions of cosmology have developed, which is the field of eco-theology, the focus of the next section. Cosmos as a source of ethics Eco-theology on cosmos Eco-theology has been described as a theology that focuses on the inter-relationships of religion and nature, particularly in light of environmental concerns. One example, a study performed over the time period 1987−1992 on Christian environmentalism in the United States of America, Kearns (1996) identified three main responses to what White (1967:1206) concluded as the need to 'find a new religion, or re-think our old one'. The first can broadly be described as the 'Christian stewardship ethic', the second one as an 'eco-justice ethic' and the third as a 'creation-spirituality ethic'. 'Christian stewardship' is focused on rethinking Western Christianity within its own tradition, focused on 'an evangelical interpretation of the biblical mandate for humans to take care of the earth' (Kearns 1996:57). The 'eco-justice ethic' is associated with the idea of liberation linking 'environmental concerns with church perspectives on justice issues such as the just sharing of limited resources and the real cost of environmental problems' (Kearns 1996:57). A 'creation-spirituality ethic' is more orientated 'to a possible new religion and focuses on reorienting humans to see their place as one part of a larger, panentheistic creation' (Kearns 1996:57). These are all very different ethical strategies, but they do share a common concern with how to develop a practical environmental theology or eco-theology to account for emerging ecological realities − 'each wants to somehow connect environmental issues with Christian identity' (Jenkins 2008:15).Eco-theology's soteriological blind spot? Jenkins (2008:14–15) further makes the important point that the main responses in environmental theology to White's (1967) critique are all organised along 'cosmological axes.' Jenkins argues for the use of soteriological narratives in the pursuit of Christian eco-ethics, or what Conradie (2010b) refers to as the 'deepest rationale for Christian earth-keeping.' In a review of Pauline theology, Horrell (2010c) argues that the apostle Paul's: soteriological vision is literally all-encompassing, whether this is put in the theocentric terms of Rom. 11 and 1 Cor. 15 or the more Christological terms of Col. 1. Just as God, through Christ, is creator of all things so, in Christ, God is the redeemer of all things. (p. 20) Conradie (2010c:111) points out that the question of how the 'Christian notion of "salvation" is to be understood in the context of environmental threats' needs further reflection, pointing towards the Dutch reformed theology of God's cosmic history of creation, fall and redemption as a possible unifying theme on the Christian doctrines of creation and salvation. (It cannot escape attention that such a unifying theme was worked out by Reformational philosopher Herman Dooyeweerd in a philosophy with a strong cosmological focus, but also by theologian Karl Barth in a strong Christological focus.) Attempts to unify the all-inclusive Christian narratives have at best led to a 'pluralism of Christian environmental ethics', providing 'heuristic models that can inform social ethics' (Jenkins 2008:228). In an overview on the ecological significance of the synoptic gospels, Bauckham (2010:81), for example, concluded that a 'Christian theological understanding, rooted in the whole canon of Scripture, of what it means for God's human creatures to be part of God's whole creation … has barely begun'. To inform practical Christ-centred environmental ethics, the 'soteriological blind spot,' or what Jenkins (2008) refers to as the need to 'renovate grace', in most of eco-theological thinking needs a correction. Jenkins pleads for the rediscovery of Christianity's own 'ecologies of grace'; the healing it entails 'might teach citizens what to make of the wounds of memory and the healing efforts of ecological restoration.' Such an approach taps into the vast Christian pool of resources on why 'we need not live alone or silently with those wounds' (Jenkins 2008:232) in a world with massive ecological suffering and loss. When Christians allow environmental distress to 'pierce hearts and darken souls', a transforming practical hope becomes possible (Jenkins 2008:233). The idea of suffering brings insights with possibly valuable ethical implications: 'God uses suffering in pursuance of his purpose to make us holy' and 'God intends suffering to be a "means of grace"' (Stott 2006:365–366). Eschatological hope as a source of Christian ethics Eschaton in Reformational philosophy Reformational philosophy, with its cosmological focus, has not concentrated a lot of effort on a theory of the last things. Ambiguity did surround Herman Dooyeweerd's initial ideas on the topic. Blosser (1993), in a discussion on Dooyeweerd's theory of a human being, observes that: as a consequence of this, there is a tendency to verticalize the eschaton; to lose sight of the abiding significance and eternal validity of the creation ordinances on the new earth beyond the judgment; to block off the future, linear character of cosmic time so that 'structure comes to an end'. (p. 203) This 'verticalised eschatology' is not shared by all Reformational philosophers though. It seems as if later scholars in this tradition had a more 'horizontal eschatology' in which their idea of creation order continued into a new creation. Wolters (1987) reviewed translations on 2 Peter 3:10 and suggests that a process of smelting and refining characterises the final days. Creation is expected to be radically purged by fire. According to Wolters, this does not mean a cosmic annihilation, a complete destruction or abolition of the created order. Future cataclysm is not a 'burn up' but rather a 'meltdown'. Wolters concludes that there is a permanence in the created earth and, despite the coming judgement, maintains a belief in the continuity of creation order. The debate of Reformational philosophy on eschatology tends to focus on the continuity or discontinuity of created orders, not very different from the more cosmologically focused eco-theology, the topic of the next section. Eschaton in eco-theology Views on the future of the world differ markedly in Christian circles. Horrell (2010a:112−114) identified three prevailing strategies: to see the world as being destroyed in future, leaving little motivation to care for or preserve (see e.g. Van Beek 2006) to see the world as being renewed, already now providing a basis for environmental ethics (see Valerio 2008) to acknowledge that there are very different eschatological perspectives in the Bible itself (see Adams 2010). The first position – the final destruction of the world, a radical transformation, with no motivation for an environmental ethic – is a position not taken in eco-theology and is not seriously further discussed here. A strong eco-theological focus is on the second position – the renewal of creation. Valerio (2008:209), as an example, influenced by Jurgen Moltmann's (1997) 'theology of hope', argues that we are challenged to 'live our lives in such a way that we enable the rest of creation to fulfil its eschatological goal'. Moltmann (1997:122) argues that God's Kingdom is realised in this current reality, through a new creation with cosmic dimensions following the resurrection of Christ. According to Valerio, salvation in Christ extends beyond people, including the whole of creation (citing Col 1:15−20) and therefore broader action is required, a life of 'realised anticipation'. In this view, new creation is already here within the old, urging for radical involvement in the world through gospel proclamation, social concern and care for the environment. Creation is viewed as continuing, a dynamic process, and the last days are interpreted as a refining process: the earth and everything in it 'will be found' rather than 'burnt up'. There is an expectation that creation is and will be 'our home, now and always' (Valerio 2008:207). In the third position, mostly with reference to Romans 8, it is argued that 'this passage seems to indicate a non-destructive (yet radical) transformation of existing creation' (Adams 2007, as quoted in Horrell 2010a:113). Adams (2010:168), with reference to 2 Peter 3:5−13, Revelation 21:1−22:5 and Isaiah 65:17−25, argues that '[w]aiting for the new heaven/s and earth does not mean abdicating moral responsibility and is not incompaible [sic] with pro-environmental action'. Based on 2 Peter 3:5−13 and Revelation 21:1−22:5, a new heaven and new earth only 'follow the dissolution of the present created order' (Adams 2010:173), rather thinking about an 'image of the creator "recycling" the old into the new, preserving and re-using matter in the process' (Adams 2010:174). Adams finds a primary biblical motivation for environmental consciousness in the 'inherent goodness of creation' (Gn 1:4, 10, 12) and the 'creation mandate' (Gn 1:26−28), bringing a responsibility to act as stewards of God's earth, which, for him, trumps visions of a transformative or dissolutive future. Some commentators in eco-theology such as Valerio (2008) point towards a continuity of creation already in the here and now. Those who emphasise the importance of a cautious hermeneutic, like Adams (2010), point towards a radical transformation of existing creation in the last days with some form of continuity for the righteous. Hendricks (2005) moves in the same direction, but cautions against speculation on what such a continuity will look like, rather pointing towards God's loyalty and promise of a new heaven and new earth. Eschaton and Christ-centred ethics: A discussion The critical question does remain what Christian hope means for ethical behaviour here and now. A difference in hope makes for a difference in living. Christian hope is a narrative with an ending in the return of Christ, in contrast to the endless eschatologies offered by secular projects of hope (Bauckman & Hart 1999). Wright (2007) provides essential inputs in dissecting the idea to be hopeful Christians from an interpretation of the eschaton being discontinuous and continuous at the same time. In contrast to a piety that sees death as a moment of 'going home at last' or the time we are 'called to God's eternal place', Wright (2007:38) emphasises the transformative power of a belief in resurrection: '[r]esurrection … has always gone with a strong view of God's justice, and of God as the good creator'. For Wright, the resurrection of Jesus is a matter of rediscovering hope (Wright 2007:87). Wright maintains that the ultimate future hope remains a surprise, but there is a powerful intermediate hope: 'the things which happen in the present time which implement Easter and anticipate the final day' (2007:41). In a discussion on Wright's argument, Burger (2010) contrasts the theologians Wright (2007) and Van Beek (2006) on their vision of Christian hope. Burger (2010:76−78) observes that Wright emphasises that hope makes one build in his kingdom, a 'participatory eschatology'. In Wright's view the space-time universum as we know it will not be destroyed. Efforts of people towards saving the earth therefore do have meaning. Burger observes that Wright writes mainly against those who are either overly spiritualised or materialised. In contrast, Van Beek (2006) emphasises that this world is so full of sin that we have to give up any ideal of betterment in the world. The universe will come to an end and it makes no sense to put effort into environment, justice or to change structures. Love for and solidarity with the weak already asks enough of us. Burger observes that Van Beek writes mainly against the cultural optimism that humans, with God, are on our way in an evolutionary process towards reaching a beautiful future on this earth. Burger also argues on the basis of 1 Corinthians 15 that our works in the Lord will not be in vain. He further argues that the Holy Spirit is already blessing efforts for justice and peace on earth. In general, there is continuity and discontinuity, but we do know that 'when he shall appear, we shall be like him; for we shall see him as he is' (1 Jn 3:2). This theme of continuity and discontinuity is also the conclusion reached by Hendriks (2005), who cautions against the urge to explain what the end will look like and rather points toward God's faithfulness and his promises of salvation as God will not abandon the works of his hands. Hendriks points out that there is a mystery and a surprise in the last days, one that we may not understand, an outcome that we may leave in complete faith to God who has everything in his hands. A Christian environmental ethic remains possible in the expectation of a renewal and recreation of the entire cosmos, and in accepting that the continuity of the cosmos is not in contrast to visions of judgement and discontinuity. The radical and practical implication of a new creation that has already started in Christ, creating the space for real Christian hope, is a topic that needs far more attention in Christ-centred eco-ethics. In conclusion, it is only through God's faithfulness and his promises that the perceived tensions between a renewed creation and a world full of crises and eminent final judgement hold together in a sense of mystery and surprise. Following O'Donovan (2001), transformation means that: God … is doing something new, keeping with creation but in no way dictated by it. This is what is meant by describing the Christian view of history as 'eschatological' and not merely as 'teleological' (p. 64) The Christian faith leaves the end of things wide open, a future far greater than we can remotely comprehend, and far greater than any naturally deterministic or teleological worldview would suppose. Critical tensions in Christ-centred eco-ethics The review on sources of a Christ-centred environmental ethic as presented so far revealed some critical tensions that need further reflection and research. Some of the key arguments from Reformational philosophy and eco-theology on creation order, cosmology and eschatology as sources of ethics were discussed and led in argument with a broadly defined Christ-centred ethic, invoking some critical tensions that will have to be resolved in the further reflection on Christian ethical behaviour amidst an unfolding ecological crisis. This section attempts to highlight these critical tensions that, in turn, may serve as a basis for further reflection on a Christ-centred environmental ethic in response to the ecological crisis. Firstly, within Christian ethics there is a different focus on the ultimate source of ethics. In this article we particularly highlighted the limitations of accepting creation order, cosmology and/or eschatology as fragmented or absolutised sources of environmental ethics without a clear attempt to root these in the person and all-encompassing work of Jesus Christ. This does not imply a particular view of Christ limited to salvation, but one that sees Christ as being in, through and towards all of history, all of the future and all of created reality. Secondly, the idea of accepting the idea of creation order as a source of ethics invokes tension between the universal and particular revelation of God, between the cosmos and the Word of God as resources of revelation and between the perceived importance of reason and science in relation to faith and the workings of the Holy Spirit. Here lies a tension on perceptions of how the person and work of Christ relate to creation, one that has occupied theologians – such as Barth, Berkouwer, Kuyper and Bavinck to name a few – and continues to be a fertile theological debate (see e.g. Neal 2010; Schaeffer 2006). Following Calvin (2008), Berkouwer (1951), Douma (1976) and Van Bruggen (2006), the position is taken that hearing God's Word leads to a better understanding of his actions throughout history in Christ – the real origin of God's revelation. Thirdly, there is a tension between the cosmological focus of eco-theology and soteriology as ultimate sources of Christian ethics. Such polarisation is unhelpful in guiding Christian behaviour and is not Scriptural. Serious attempts to unify approaches to cosmos and salvation need further critical reflection, opening up vital Christian resources, such as suffering, as a means of grace. Fourthly, the tension between an expected continuity and discontinuity of creation in the last days remains. Those positions that focus on creation order and cosmology as a source of ethics tend to accept a position of continuity of creation whilst positions that accept an absolutised soteriology, at the expense of the all-encompassing work of Jesus Christ, tend to accept positions of discontinuity. Such polarisation is also not very helpful in guiding Christian behaviour. The implications of rather emphasising God's faithfulness, whilst being open to mystery and surprise of how God will make all things new for Christian eco-ethics, need to be further explored. Tanner (2010) started to provide important insights by emphasising that Christian hope is unchanged, whether outcomes turn out well or not, paving the way to include less optimistic worldviews within Christian eschatology. With such deep tensions invoked by polarised ideas on the nature of the work of Christ, the sources of God's revelation to us and the nature of eschatological hope, the development of Christian eco-ethics faces severe challenges. One option is to work in fragmentary ways with a focus on only parts of knowing God through Christ's works, such as his presence at creation, the fall and redemption, resurrection and consummation. Another option, implied in an encompassing Christ-centred approach, is to depart from classical reflection on ethics as based on a translation of revealed order only into a framework of ethical doing, or one of good living in a Biblical sense. The choice between right and wrong is still relevant, but now within the context of the all-encompassing work of Christ. De Bruijne (2006), inspired amongst others by Hauerwas (see Hauerwas & Wells 2004), in a discussion of ethics and spirituality in Reformed theology, offered some suggestions in this regard. Christian living is about knowing God, to reflect his glory (De Bruijne 2006:97). Human beings are asked to be nothing less than holy as Christ is holy, a clear ideal situation, in contrast to a reality that continues to demand ethical choices that are complex and often in conflict with different ideal ethical and moral objectives. De Bruijne (2006:99) argues that a good life is much more than a choice between right and wrong, moving beyond a classical conception of ethics and finding meaning in the destination and vocation that God gave to life. The meaning of such an approach to Christ-centred eco-ethics is worth investigating, but will (as De Bruijne himself points out) also have to account for several questions, such as the acceptance of process-based growth towards spiritual individuals or 'morally self-justified church communities' (O'Donovan 2001:xix in reaction to Hauerwas 1977) and the normative status of Scriptural revelation. ConclusionThe article sets out to answer the question of how concepts of creation order and eschatological hope can provide resources for a Christ-centred ethical behavioural response to the ecological crisis. It was pointed out that Christ-centred ethics is not one final idea, but one that sets it apart from other classical ethical frameworks by placing the person and work of Jesus Christ central. Such a position provokes tension with those positions in Reformational philosophy that sees creation order as evidence of God's universal revelation and, in effect, relegates the work of Christ to a particularity of salvation. In response, the article follows those that argue for a careful interpretation of the all-encompassing work of Christ when making ethical claims on the basis of any concept of created order. Tensions about how the work of Christ relates to creation remain very relevant and cannot be ignored when deriving a Christian environmental ethic, an observation just as relevant for much of eco-theology with its cosmological focus. Without connecting the insights of eco-theology to soteriology, and thereby including Christian resources on the meaning and value of suffering and pain in a broken world, ethical positions derived from such a theology will continue to be challenged by Christ-centred Scriptural interpretations. Ethical insights from alternative views on eschaton, the 'last things', are also crucially divided between those positions that emphasise the continuity of creation with an associated call for Christian action, and those positions that emphasise the discontinuity of creation in final judgement. The article follows those who have argued for a position of faith in God's promises, leaving the end open to mystery and surprise. However, such an unwavering hope is characterised by including outcomes that turn out well or not so well in human perception, as God not only works through an affirmation of goodness, but also uses suffering and pain as a means of grace. The option to depart from the limited classical interpretation of ethics only to inform the choice between right and wrong towards a process of growth in Biblical living (also in response to the ecological crisis) has been muted as a possibility. How the outlines of such a life in Christ might look like in practice, or the praxis of a Christ-centred eco-ethic, is another important question highlighted for further research and reflection. Acknowledgements This research was partially supported by the South African National Research Foundation (NRF), which is hereby gratefully acknowledged. Comments and suggestions from participants at the International Conference of the Association for Reformational Philosophy, 'The Future of Creation Order', held in Amsterdam on 16−19 August 2011, as well as from Professors Ernst Conradie, Bob Goudzwaard, Egbert Schuurman, Bennie van der Walt, Revd Eugene Viljoen and three anonymous referees improved the manuscript considerably and are also gratefully acknowledged. The arguments presented in this article remain the author's own. 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Houlden (eds.), Companion Encyclopaedia of Theology, pp. 691−715, Routledge, London/ New York. 19.Hauerwas, S., 1977, Truthfulness and Tragedy, University of Notre Dame Press, Indiana. 20.Hauerwas, S. & Wells, S. (eds.), 2004, The Blackwell Companion to Christian Ethics, Blackwell, Malden. 21.Hendriks, A.N., 2005, 'Continuïteit en discontinuïteit in Gods toekomst [Continuity and discontinuity in God's future]', De Reformatie 81(6), 1−4. 22.Horrell, D.G., 2010a, The Bible and the Environment. Toward a Critical Ecological Biblical Theology, Equinox, London/Oakville. 23.Horrell, D.G., 2010b, 'The Green Bible: A Timely Idea Deeply Flawed', The Expository Times 121(4), 180−186. http://dx.doi.org/10.1177/0014524609354743 24.Horrell, D.G., 2010c, 'A New Perspective on Paul? Rereading Paul in a Time of Ecological Crisis', Journal for the Study of the New Testament 33(1), 3−29. http://dx.doi.org/ 10.1177/0142064X10365114 25.Horrell, D.G., Hunt, C., Southgate, C. & Stavrakopoulou, F., 2010, Ecological Hermeneutics. Biblical, Historical and Theological Perspectives, T&T Clark, London/New York. 26.Jenkins, W., 2008, Ecologies of Grace. Environmental Ethics and Christian Theology, Oxford University Press, Oxford. http://dx.doi.org/10.1093/acprof:oso/9780195 328516.001.0001 27.Kearns, L., 1996, 'Saving the Creation: Christian Environmentalism in the United States', Sociology of Religion 57(1), 55−70. http://dx.doi.org/10.2307/3712004 28.Kuiper, R., Van Putten, R. & Vogelaar, M., 2012, Durf te Denken. Orientatie in Geloof, Wetenschap en Cultuur', ForumC, Amersfoort. 29.Moltmann, J., 1997, The Source of Life. The Holy Spirit and the Theology of Life, Fortress Press, London. 30.Neal, D.D., 2010, 'Be Who You Are: Karl Barth's Ethics of Creation', PhD dissertation, Department of Philosophy, University of Notre Dame, Indiana. 31.O'Donovan, O., 2001, Resurrection and Moral Order. An Outline of Evangelical Ethics, Inter-Varsity Press, Leicester. 32.Oelschlaeger, M., 1994, Caring for Creation. An Ecumenical Approach to the Environmental Crises, Yale University Press, New Haven/London. 33.Santmire, P., 2000, Nature Reborn. The Ecological and Cosmic Promise of Christian Theology, Fortress Press, Minneapolis. 34.Schaeffer, J.H.F., 2006, Createdness and Ethics. The Doctrine of Creation and Theological Ethics in the Theology of Colin E. Gunton and Oswald Bayer, Walter de Gruyter, Berlin. http://dx.doi.org/10.1515/9783110916874 35.Schaeffer, F.A. & Middelmann, U., 1993, Pollution and the Death of Man, Crossway Books, Wheaton. 36.Scharper, S.B., 1997, Redeeming the Time. A Political Theology of the Environment, Continuum Publishing Company, New York. 37.Schrader-Frechette, K., 2005, 'Environmental Ethics', in H. LaFollette (ed.), The Oxford Handbook of Practical Ethics, pp. 188−218, Oxford University Press, Oxford. http://dx.doi.org/10.1093/oxfordhb/9780199284238.003.0009 38.Schuurman, E., 2006, 'Struggle in the ethics of technology', Koers 71(1), 155−173. http://dx.doi.org/10.4102/koers.v71i1.235 39.Stoker, P., 2006, 'Christian ethics and the concept of creation', Philosophia Reformata 71, 132−144. 40.Stott, J., 2006, The Cross of Christ, 20th anniversary edn., Inter-Varsity Press, Nottingham. 41.Tanner, K., 2010, 'Eschatology and Ethics', in G. Meilaender & W. Werpehowski (eds.), The Oxford Handbook of Theological Ethics, pp. 41−56, Oxford University Press, Oxford. 42.Valerio, R., 2008, 'Eschatology and the Environment', in S. Holmes & R. Rook (eds.), What are we waiting for? Christian Hope and Contemporary Culture, pp. 200−210, Paternoster, Milton Keynes. 43.Van Beek, A., 2006, Hier beneden is het niet. Christelijke toekomstverwachting, 2nd edn., Meinema, Zoetermeer. 44.Van Bruggen, J., 2006, Romeinen. Christenen tussen stad en synagoge, J.H. Kok, Kampen. 45.Van Woudenberg, R., 2004, Gelovend Denken, 2nd edn., Buijten & Schipperheijn, Amsterdam. 46.White, L. Jr, 1967, 'The Historical Roots of Our Ecologic Crisis', Science 155(3767), 1203−1207. http://dx.doi.org/10.1126/science.155.3767.1203 47.Wolters, A.L., 1987, 'Worldview And Textual Criticism In 2 Peter 3:10', Westminster Theological Journal 49, 405−413. 48.Wright, T., 2007, Surprised by Hope, Society for Promoting Christian Knowledge (SPCK), London.


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Weekly GOP Power Rankings: The Top 9-9-9
It is late October and does anyone know where your Republican presidential nominee is? The 2012 Republican campaign has become the most wide open race in recent history, but not in a good way — and only because it seems that no one can actually win, but that somebody has to. It's sort of like Game 6 of the Cardinals-Rangers World Series, but possibly less exciting.
Anyway, each Friday at noon, we're going to rank the candidates until somebody finally makes good.
1. Mitt Romney. No he can't win. Yes, he gets hammered as a flip-flopper by establishment Republicans like George Will and Democratic presidents like Barack Obama. But if he doesn't win — and he can't – who does?
2. Rick Perry. Now he says he might not debate any more. This would be sure loser strategy unless you had ever seen Perry debate. No wonder he's at 6 percent.
3. Herman Cain. In recent developments, he doesn't understand pro-life from pro-choice or neocon from con. The fact that he's polling around 25 percent says something. I'm just not smart enough to figure out what it is.
4. Newt Gingrich. Going for the McCain get-your-dog-off-my-lawn vote. He might get it.
5. Rick Santorum. Wants to debate every night. The only time anyone pays any attention to him.
6. Ron Paul. He's in it to the end. And 2016, he hands off the crank vote to son Rand.
7. Michele Bachmann. Now even Tea Party people are asking her to drop out.
8. Jon Huntsman. His entire strategy is based on New Hampshire. I wonder if anyone in New Hampshire knows that.
9. Gary Johnson. Well. Gary Johnson.
Bonus pick: Marco Rubio. Your favorite vice-presidential candidate since 1956. Or was it 1959?


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UH Manoa creative writing professor Ian MacMillan selected for Distinguished Graduate Mentoring AwardUniversity of Hawaiʻi at Mānoa
MacMillan has taught in the UH Manoa Creative Writing Program since 1966. He is author of seven novels and four short story collections, has made over a hundred appearances in literary and commercial magazines, and has won awards for his short fiction including The Associated Writing Programs Award, The O. Henry Award, Pushcart Prize, and a Best American Short Stories Award. He received the 1992 Hawaiʻi Award for Literature, and his novel Village of a Million Spirits won the 2000 PEN-USA-West Award for Fiction. Recent novels include The Braid, published last summer by Mutual Publishing, and The Seven Orchids, out from Bamboo Ridge Press this past March. Both books are set in Hawaiʻi.
The mentoring award was established last year so that current or former students could nominate their faculty to recognize excellent mentoring — one of the foundations of outstanding graduate education. The UH Manoa Graduate Council selected MacMillan from a pool of more than a dozen nominees.
"The support and guidance of experienced, professional teachers and scholars such as Professor MacMillan are critical to the success of our students doing graduate work," said UH Manoa Chancellor Denise Konan. "We applaud the Graduate Council's initiative in identifying outstanding faculty for this annual recognition."
A letter of nomination for MacMillan said, "Ian embodies all of the Council's criteria. While he continues to publish an unbroken stream of short fiction and novels, he provides guidance to an astonishing number of students who benefit from his artistic discernment, conscientious instruction, and strong advocacy. Each of us feels privileged to study with a prolific, award-winning author who liberally shares his time and expertise. In short, he actively helps each student fulfill his potential as a writer by devoting countless hours to reading manuscripts, offering insightful advice, writing letters of recommendation, and encouraging students toward publication."
During its deliberations, the Graduate Council identified a "short list" of three finalists. In addition to Professor MacMillan, the others were C. Mike Douglas, Director of the Globalization Research Center and Professor of Urban and Regional Planning, and Ricardo Trimillios, Professor and Interim Dean, School of Hawaiian, Asian and Pacific Studies.


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Feb 13, 2013
Bills filed as NC legislature begins in earnest
A look at some of the bills filed at the North Carolina General Assembly on Wednesday, the first work day for the 2013 session:
— House and Senate Republicans filed bills identical bills that would block the expansion of Medicaid under the Affordable Care Act and leave it to the federal government to build the state's online marketplace for health insurance. The Senate version was expected to be heard in committee Thursday and possibly reach the floor later in the day.
— A House bill makes clear group homes — not just adult care homes — can benefit from $40 million set aside last summer to provide financial stability to facilities that provide personal care services for residents who no longer qualify for Medicaid coverage. House Republicans aimed to put the measure on the floor Thursday. (unregulated group homes–a breeding ground for fraud and using funds that licensed adult care homes could be using)
— A House bill would let voters decide whether to place in the state constitution the state's right-to-work status — meaning union membership can't be a requirement for employment and other provisions. Other proposed amendments in the bill would make clear collective bargaining between local or state governments and unions is illegal and would affirm the right of workers to vote by secret ballot to determine whether they want union representation. House Speaker Thom Tillis, (R-ALEC) R-Mecklenburg, and Senate leader Phil Berger, (R-ALEC) R-Rockingham, have said they're interested in a right-to-work amendment. (Of course they are, it's ALEC's goal to eliminate all unions.)
— Another proposed amendment in a House bill would let voters decide whether private property condemnation by state or local governments should be barred except for a "public use," such as highways or government buildings. Similar bills have passed in the House only in previous sessions.
— Sen. Jerry Tillman, R-Randolph, filed his own constitutional amendment that would make the superintendent of public instruction an appointed position, rather than the current elected position. Legislators and the public have debated the issue for decades.
— Tillis is the primary sponsor of a bill that would amend the state constitution to limit the time a speaker or Senate leader can serve in the post to four years. A term-limits bill passed the House in 2011, but Berger has preferred limiting the time to eight years.
— As expected, Tillis is the primary sponsor of a bipartisan bill that would again seek to give $50,000 to the living victims of North Carolina's previous forced sterilization program. A similar bill passed the House in 2012, but Senate Republicans wouldn't support it. House Minority Leader Larry Hall, D-Durham, also is a primary sponsor.
— A bill filed by Rep. Leo Daughtry, R-Johnston, would raise the mandatory retirement age for judges from 72 to 75.
— Some House Republicans are again seeking to allow concealed weapon permit holders to bring their guns into restaurants where alcohol is served unless there's a notice prohibiting them from doing so. A similar provision was debated in 2011 but ultimately did not remain in a gun-carry bill that ultimately became law. The bill also would exempt from public records laws the information collected by local sheriffs from people with concealed handgun permits.
— A bill filed by Sen. Stan Bingham, R-Davidson, would revoke the driver's license of a motorist who passes a stopped school bus that's picking or dropping off passengers for as long as three years if the action results in fatally striking someone.
— House members filed a bill creating new or tougher penalties for people who make methamphetamine or who possess a key ingredient in making meth after they've already been convicted previously of making meth.


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I try to avoid the sidebar advertisements on my Facebook page because there is usually an advertisement for some fabulous pair of boots that I need to avoid seeing. Today, I happened to glance at the sidebar and saw an advertisement that asked "Like Wine?" (To which my mind answered, "Duh, Of course!")
It also said, "Click to play Every Cork Counts. Your participation will help to support Meals on Wheels." I remembered that today is a new holiday called Giving Tuesday, which according to MNN's family blogger Jenn is "a campaign to create a national day of giving at the start of the annual holiday season. It celebrates and encourages charitable activities that support nonprofit organizations."
So I had a brilliant idea. I could play the Gallo Family Vineyards' Every Cork Counts Facebook Game to do my part for Giving Tuesday. I know it sounds like I'm cheating, letting some other organization do the financial donation for me. But my family does choose several organizations to give to during the holidays. Today just doesn't happen to be one of the days I'm writing a check or putting gifts under the town wish tree.
Here's how the game works: of course, you need to give Facebook the permission to install an app so you can play. Once that's done, you click on a spinner to find out how many chances you get to play the game. Once you get your number of chances, there a wine bottle and a wine glass (or a wine barrel). You position the wine bottle so that a cork shot out of it can land in the glass or barrel. If you make it, 10 cents gets donated to Meals on Wheels, a worthy organization that helps feed hungry senior citizens. I donated 50 cents today. Facebook users can play the game once daily to keep adding to their donation amount.
In addition to playing the Facebook game, Gallo wine drinkers can send their wine corks back to Gallo and Gallo will donate $5 to for each cork received to Meals on Wheels. Packages must be post marked by Dec. 31, 2012.
The game is a little silly, but it's a nice break of a couple minutes if you work at your computer all day. And, if you do it today, you can honestly say you've participated in Giving Tuesday.


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When Houston-area activist Thelma Taormina was allegedly shoved multiple times by a man trying to install a controversial so-called "smart meter" on her home, she had already told the public-utility subcontractor that he was trespassing and to get off her property. When he continued to refuse, Taormina told The New American in an interview, she went inside and got her gun. That worked.
The incident has since become national news. But amid headlines about Taormina's efforts to stop what she described as an "assault," little attention was given to one of the key elements in the controversy: the government's attempt to foist "smart meters" on the American people no matter what citizens think about the devices.
It turns out that there are more than a few reasons why Taormina and other activists oppose the new electricity meters — and why they are willing to go to such lengths to stop them. "My main concern originally was the privacy — as far as I'm concerned this is a surveillance device," Taormina told TNA, noting that the devices have unprecedented capabilities in terms of monitoring what is going on in the house.
The devices, she said, also have the potential to violate the Fourth Amendment's protection "against unreasonable searches and seizures" by giving officials huge amounts of detailed data about private homes. Such concerns have been expressed repeatedly across the political spectrum in recent years as the "stimulus"-funded meter installers fanned out across America. But officials have largely refused to address the criticism.
"Then I found out that these meters are actually going to relay information through the open air where hackers are able to get all of your information," Taormina added, pointing to the vast array of data transmitted by the devices. While it may be illegal to intercept the signal, the government is not even capable of preventing identity fraud, let alone smart-meter hacking, she observed.
There are also serious health concerns about the meters, Taormina opined, pointing to a recent petition by activists focusing on those problems and seeking a public hearing. Numerous public health experts have expressed similar concerns, but again, pro-smart meter authorities have mostly failed to respond to critics' fears.
The "smart meter" scheme is also linked by activists to the deeply controversial United Nations Agenda 21 plan, which calls for a global effort to reduce energy consumption and even more severe restrictions on human activities — all under the guise of "saving" the planet from humanity. "It is 100 percent Agenda 21," Taormina said of the smart meter scheme. "It really is a way to control people."
Considering the myriad problems with smart meters, Taormina — the founder of a Houston-area 912 activist group dubbed "We The People" — was alarmed when her doorbell rang and she found a note "congratulating" her on a new meter. She was aware of the devices being installed in the area, but had already decided with her husband that they would not be taking one.
When Taormina finally saw the installation man — apparently a subcontractor, it was revealed later — she told him not to install the meter. The man insisted that he was going to do it anyway. After going back and forth for a while and being asked to get off the property several times, the man said he was going to call his supervisor. Taormina called her husband to let him know what was going on.
She told the meter man again and again that he was not going to install the meter. He disagreed. "Well, he shoved me out of the way — he literally took his hands and shoved me out of the way," Taormina said. She tried to stop him by putting her hand on the meter, and again he shoved and even "body slammed" her. "This went on like seven times."
According to Taormina, the installation man then began to call the police, which was fine with her — she wanted the police there, too. The man suggested she should call them instead, saying that by the time they arrived, he would be finished installing the smart meter.
"So I thought, well, I'm getting nowhere, I'll go in and call the police," Taormina explained. Once inside, however, she paused. "I thought, 'this is crazy,' ... so I went back into the yard and said 'how about I get my gun?' And he went, 'yeah right.' He didn't believe me. So I went back in my house, retrieved my pistol, walked out into my yard with it, and when he saw it, he turned around and he left."
Despite the impression given by "sensationalized" local news reports, Taormina did not get the pistol because he was installing the meter, she quickly added. "I got the pistol because the man was way bigger than me, he was shoving me on my property, he was trespassing when he was told not to," she said, adding that the man was well built and over six feet tall, and that she is relatively petite at less than 140 pounds. "The only way I could get him off my property was to get that gun."
After the incident, the police showed up at her door. Taormina put her hands up as the police searched her, and she invited them inside to take her statement. Apparently the installation worker had called the police seeking to file assault charges.
Prosecutors later decided not to pursue the matter because the man "was trespassing" and "failed to leave when told to," according to a police report obtained by The New American. "But going through all of that was very concerning," Taormina said, pointing out that felony charges could have resulted in the loss of her gun rights.
Now, supporters of Taormina are urging her to press charges against the man, which she is considering. Mostly, she said, it is out of concern that the worker may treat other residents in a similar manner. "He shouldn't be out there working with the general public.... I was physically afraid of this man."
The Taormina household still does not have a smart meter installed, though some two million have already been set up in the Houston area. But for the power company, at least, the battle might not be over yet — the firm is now making threats about pursuing legal action.
"We are deeply troubled by anyone who would pull a gun on another person performing their job," a CenterPoint Energy spokesperson was quoted as saying in media reports. "CenterPoint will be taking additional steps — including court actions — because what happened is dangerous, illegal and unwarranted."
Taormina does not believe the company will act on its threats, partly because the employee was in the wrong. "They're not only out there brutalizing people when they're installing these things, but they actually have no right to even insist on the installation," she explained.
But regardless of what happens, Taormina's dedication to fight smart meters and raise awareness about the dangers has only grown stronger. Plus, state law, she said, does not mandate the meters — public utility authorities just decided to foist them on everyone without any lawful powers to do so.
"There was supposed to be consumer option," Taormina explained, citing the law. "The [public utility authorities] virtually have broken the law because they've gone over and above our legislature and created a rule that mandates these meters, and they were never supposed to do that. Nobody is above the law. No one."
Now, Taormina and her fellow activists are trying to reform the system so that consumers must opt in to receive a smart meter rather than opt out. "These people have broken the law and I am not backing down — I am not," she said. "I don't think that the citizens of Texas would be real happy to know that their bureaucrats are creating laws when the Texas legislature is supposed to."
As the controversy continues and lawmakers start to get involved, reports indicate that public-utility authorities may allow homeowners to have the controversial devices removed if they choose. In the meantime, however, Taormina hopes citizens will educate their representatives about smart meters and the U.S. Constitution.
Photo of smart meter: AP Images
Related articles:
"Smart Grids" & Monitoring Your Power Use
The Surveillance State: Knowing Every Bit About You
Normalizing the Surveillance Society
WikiLeaks Exposing "Mass Surveillance Industry"
Removing "Technical" Obstacles to Surveillance


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The YouTube title for this clip from the 1988 martial arts-comedy Tiger on Beat is "Awesome chainsaw fight," which I feel is slightly redundant. I mean, if it's a chainsaw fight, I think you're pretty safe in assuming it's going to be awesome. Obviously, there could technically be boring chainsaw fights — the duellists could just wave them around listlessly or something — but I'd think those would be the ones that need to be specified as such. Indeed, I confident in declaring "awesome" should be considered the default adjectival assumption whenever you hear the words "chainsaw fight," and it's up to the non-awesome chainsaw fights — if there are any — to label themselves otherwise.
[Via Gorilla Mask]