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Couple feeling financial strain receives many helpful ideas
By Abigail Van BurenAdvice Columnist
DEAR ABBY: "Holding on in Arkansas" (Feb. 27) asked where to go for free counseling. You suggested she call her local mental health department for counseling options for her marriage and money issues. Another resource would be her local church.
Pastors often offer counseling to couples. Many churches also have support groups for parents to connect with each other. I have seen churches save marriages and get couples back on the right track emotionally and financially. — PASSING IT ON IN TENNESSEE
DEAR PASSING IT ON: Your suggestion was mentioned by a number of other readers. They, too, felt that solving her financial problems would lessen or eliminate the marital discord "Holding" and her husband are experiencing. Read on:
DEAR ABBY: One of the largest contributors to our national charitable network — United Way — offers many helpful services. The Consumer Credit Counseling Service may also be a resource, if credit cards are part of the problem.
If there is a choice between paying a bill or buying groceries, the bill should come first. There are many food pantries. The family can also apply for food stamps.
Asking for help can be difficult or embarrassing, but knowing your kids won't be hungry makes it worth it. — BEEN THERE, DONE THAT, TOO
DEAR ABBY: "Holding" should contact her bank about refinancing her mortgage. If she can't pay her electric bill, she should see if she qualifies for a reduced rate for her income level. As for the kids, if they're in school, they probably meet the criteria for the reduced-cost lunch program. — FULL OF IDEAS IN WASHINGTON
DEAR ABBY: "Holding" should seek help from the school counselor. He/she can recommend mental health support within the family's financial means, and connect them with additional community resources to lessen some of the stresses of daily life. With many families struggling in many ways, encouraging this woman to seek out available help is crucial. — SCHOOL COUNSELOR-IN-TRAINING
DEAR ABBY: Does her employer or her husband's have an Employee Assistance Program? These services offer a wide range of help, including dealing with mental health and financial issues, and may be paid for as part of the employer's contract with the EAP organization. — JUST MY TWO CENTS
DEAR ABBY: If the woman's county doesn't have a mental health department, her region should have a department of public health. Or she could be guided by the school nurse at her children's school. School nurses are often the first responders to families in crisis or in need of counseling. — NEW ENGLAND NURSE
DEAR ABBY: It is human nature to want the best for one's family, but a lot of the couples suffering this kind of stress have brought it on themselves.
There won't be enough money for food and monthly bills if they are paying for new cars, a house they can't afford, ordering takeout instead of cooking, subscribing to the deluxe cable TV package, going on expensive vacations and paying for activities the kids "have to do" just because their friends are. Couples' financial problems could be greatly improved if they would only make better choices. — LIVING WITHIN MY MEANS DOWN SOUTH
Dear Abby is written by Abigail Van Buren, also known as Jeanne Phillips, and was founded by her mother, Pauline Phillips. Contact Dear Abby at www.DearAbby.com or P.O. Box 69440, Los Angeles, CA 90069. What teens need to know about sex, drugs, AIDS and getting along with peers and parents is in "What Every Teen Should Know." Send your name and mailing address, plus check or money order for $7 (U.S. funds) to: Dear Abby, Teen Booklet, P.O. Box 447, Mount Morris, IL 61054-0447. (Shipping and handling are included in the price.)


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Theater at Swarthmore
Swarthmore's Theater Department is an educational and artistic laboratory—a place for testing the talents and intellect of students and faculty alike.
At Swarthmore, we combine a rigorous liberal arts education with the practical exploration of performance. We continually seek new working relationships between the academy and the professional theater and build bridges between the American theater and our international colleagues.
Our department encourages students to fully engage each other, our faculty, master artists, other disciplines and cultures, and ultimately the world beyond Swarthmore—while simultaneously nourishing each student's individual talents and aspirations.

subset: commoncrawl


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Opinion: Connecticut's Mudwrestling Match
Columnist Mary Anastasia O'Grady on the candidates' closing arguments and the tight Senate race in Connecticut. Photo: Associated Press
This transcript has been automatically generated and may not be 100% accurate.
... I ... I believe that lead is ... pretty jobs is very different ... when it's buying for small businesses which means I need to know when such costs will help your boss specific says ... she's an independent thinker ... she cares about what's gonna happen ... supporting ... Obama admitted that the people of all Apple bought and it did make the anti Bain for Brock a bomb on Eminem and and and and and ... GM's surge by boat and other Democrats like battling to make me ... and I approve this next ... welcome Mary ... so I know you've been following of ... the Senate race the nutmeg state of the ticking up to ... well you know if you're looking at the polls which most people are I'm you in half to say that the Democrat Chris Murphy had an an ex whom I as we go into the voting today ... aam he any real clear politics the averages about costs I ... and Dom ... but many men has a very good grounding may mean she's really work and getting a bit of the vote out and as you saw from that and that ... she's decided that even now I can and accuse the Democrats day and generally is a blue state ... um she thinks the voter should be able to make the distinction between ... the voting for the president ... and voting for her ... in order to get things done for kinetic in Washington ... do you think that she ran for her Usana before ... Last Narcissus are stocking ... up shot at it aam ... does it have to do with the quality of of her campaign for is that ... more than eight to the States yet I and I actually think she's run a ... pretty good campaign had lots of money the top she let out a ton of money but he also worked hard on trying to identify things or problem for her and the last campaign particularly her I'm popularity with women bright ... and that she I think she did a reasonably good job and in both advertising and and and doing very effective advertising and also just she worked very hard you know get pressing the flesh is this idea and up so I think what she's up against though is not a very strong candidate but a very strong party affiliation unity ... when does he bought the presidential race as well aam kinetic it's one of these of ... of blue states that Obama is going ... on with this hurricane that we had Hurricane Sandy did the fact states like ... Connecticut when does he do you think ... the storm gave Obama a push their money and how do you think that played out ... politically I don't think it's important to Congress not connected to indicate that hiring I'm there were people who lost power for an extended period of time but there wasn't the kind of devastation is not ... in coastal areas of New Jersey or a New York ... on but I do think that that ... you know whether there was a storm or not ... Kinetic it was going to go sure as in ... Bob and I don't think it's it's a big guy decider in in this case


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What is a video encoder?
Video encoders, also known as video servers, enable an existing analog CCTV video surveillance system to be integrated with a network video system. Video encoders play a significant role in installations where many analog cameras are to be maintained.
A video encoder makes it possible for an analog CCTV system to migrate to a network video system. It enables users to gain the benefits of network video without having to discard existing analog equipment such as analog CCTV cameras and coaxial cabling.
A video encoder connects to an analog video camera via a coaxial cable and converts analog video signals into digital video streams that are then sent over a wired or wireless IP-based network (e.g., LAN, WLAN or Internet). To view and/or record the digital video, computer monitors and PCs can be used instead of DVRs or VCRs and analog monitors.
By using video encoders, analog video cameras of all types, such as fixed, indoor/outdoor, dome, pan/tilt/zoom, and specialty cameras such as highly sensitive thermal cameras and microscope cameras can be remotely accessed and controlled over an IP network.
A video encoder also offers other benefits such as event management and intelligent video functionalities, as well as advanced security measures. In addition, it provides scalability and ease of integration with other security systems.
A one-channel, standalone video encoder with audio, I/O (input/output) connectors for controlling external devices such as sensors and alarms, serial ports (RS-422/485) for controlling PTZ analog cameras and Ethernet connection with Power over Ethernet support.
Video encoder components and considerations
Axis video encoders offer many of the same functions that are available in network cameras. Some of the main components of a video encoder include:
- Analog video input for connecting an analog camera using a coaxial cable.
- Processor for running the video encoder's operating system, networking and security functionalities, for encoding analog video using various compression formats and for video analysis. The processor determines the performance of a video encoder, normally measured in frames per second in the highest resolution. Advanced video encoders can provide full frame rate (30 frames per second with NTSC-based analog cameras or 25 frames per second with PAL-based analog cameras) in the highest resolution for every video channel. Axis video encoders also have auto sensing to automatically recognize if the incoming analog video signal is an NTSC or PAL standard. For more on NTSC and PAL resolutions, see NTSC and PAL resolutions.
- Memory for storing the firmware (computer program) using Flash, as well as buffering of video sequences (using RAM).
- Ethernet/Power over Ethernet port to connect to an IP network for sending and receiving data, and for powering the unit and the attached camera if Power over Ethernet is supported. For more on Power over Ethernet, see PoE.
- Serial port (RS-232/422/485) often used for controlling the pan/tilt/zoom functionality of an analog PTZ camera.
- Input/output connectors for connecting external devices; for example, sensors to detect an alarm event, and relays to activate, for instance, lights in response to an event.
- Audio in for connecting a microphone or line-in equipment and audio out for connecting to speakers.
Video encoders for professional systems should meet high demands for reliability and quality. When selecting a video encoder, other considerations include the number of supported analog channels, image quality, compression formats, resolution, frame rate and features such as pan/ tilt/zoom support, audio, event management, intelligent video, Power over Ethernet and security functionalities.
Event management and intelligent video
One of the main benefits of Axis video encoders is the ability to provide event management and intelligent video functionalities, capabilities that cannot be provided in an analog video system. Built-in intelligent video features such as multi-window video motion detection, audio detection and active tampering alarm, as well as input ports for external sensors, enable a network video surveillance system to be constantly on guard to detect an event. Once an event is detected, the system can automatically respond with actions that may include video recording, sending alerts such as e-mails and SMS, activating lights, opening/closing doors and sounding alarms.


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Thermaltake ISGC-400 CPU Cooler Review
Recently, we took a look at a new series of coolers designed by Thermaltake, the ISGC-300, made to push the limits of efficiency and noise reduction. ISGC, which stands for Inspiration of Silent Gaming Cooling, uses the unique design of its fans to increase air flow while reducing operating noise. With the varying types of processors, and their thermal limits, you need a cooler that keeps the temperatures down yet is versatile enough to work on a variety of platforms. Thermaltake has taken years of experience and research to develop the ISGC series coolers, to provide the best solution to the rising temperatures that modern processors put out. This time we are looking at another one of the ISGC series coolers - the ISGC-400, which uses the same quiet technology, but a different design approach from the ISGC-300.
Closer Look
The Thermaltake ISGC-400 comes packaged in a sturdy black box to protect the precious innards. The front of the box shows a sneak peak at how the cooler looks. There's also a picture of one of Thermaltake's mascots, Zoe. The back of the packaging has a top view showing the unique features of the ISGC fan design, as well as features of the cooler. On the sides are expanded lists of features and specifications.
When you open the packaging, the insides slide out, revealing a well packaged product. I really appreciate how well the cooler was cared for, since it is fragile and important to your system. The cooler and the fan are surrounded by foam and cardboard to keep them steady and safe. On the top layer is the ISGC 12 fan, and underneath is the cooler itself, and the accessories. The ISGC-400, like the ISGC-300, supports current sockets including AMD AM2+, AMD AM3, Intel 775, and Intel 1366 (i7). Included with the cooler are setup guides and instructions, as well as the mounting hardware for each socket, the fan mounts, and a syringe of Thermaltake thermal paste.
Now that we have everything out of the box, we can take a better look at the workings of the ISGC-400.


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St Ives Cottage Holidays | Cornwall.
The Cottage Boutique is a unique portfolio of properties in St Ives. They are all located just a short stroll from the beaches and harbour, and we hope they will make your stay in St Ives a memorable one. Many boast fabulous sea-views; others eclectic style, and most have heaps of old world charm. One thing they share is that they are loved by their owners, and loved by all who work at The Cottage Boutique. A property cared for in this way has all the details just right, and nothing is left to chance.
We hope to have a self-catering cottage to suit your needs. Whether you require a dog friendly cottage, a luxury apartment, or a cosy cottage with a wood burner, we think we can offer you self-catering holiday accommodation to inspire you.
The cottages we market are available all year round, and a winter break in St Ives can be exhilarating and great value. Please feel free to call our office to discuss your requirements.
Special Offer
Arrive: Friday 21st December
Depart: Saturday 29th December
Price: £1,255.00
Cottage Search
Mondays or Fridays
Barnabas Cottage
Sleeps 4, from £350pw
Lamorna Cottage
Sleeps 6, from £325pw
Virgin Croft
Sleeps 4, from £350pw
Towans Farmhouse
Sleeps 6, from £425pw
7 Rose Lane
Sleeps 6, from £475pw
Folly Farm Cottage
Sleeps 5+1, from £425pw
Chapel House
Sleeps 2+2, from £325pw
Star Thrower
Sleeps 6, from £400pw
14 Fish Street
Sleeps 6, from £500pw


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Table Lamp Light Blue Groovy Chaka
$231.00 $331.00
Estimated Arrival and .
Shipping & Returns: Free Shipping. Free Globes. Easy Returns. Price Match. All Of The Lights - All Of The Time.
Call or Leave A Message 24/7: 1300 723 860
CHAKA Table Lamp is groovy in relaxing teal blue and white geometric patterns. Complete with a white shantung hardback shade and a brushed chrome finial and base plate, the CHAKA ceramic lamp would compliment the modern decor. The switch is conveniently located on the clear power cord.
Globe: E27
Please Note Rugs & Mirrors May Not Apply For Free Shipping
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Blood, sweat and tears go into making sure we offer the best prices in Australia online. Find an online store in Australia that offers a lower price than us within six months of your purchase date please let us know and we will happily refund the difference for or give you a special discount for your next order. We want you to feel super confident that you are getting the absolute best price for our products.
To request your partial refund simply e-mail us a link to the same product on our website, or on our competitors website within six months from the date of your order and we will process the credit accordingly.
Our 100% Price Guarantee has some limitations:
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- Promotions such as rebates and buy one, get one free offers are not eligible
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- The compeitior must be an Authorized Retailer for the product in question
- The Price Match Guarantee includes the item price and the shipping charges, it excludes sales tax & GST


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Just two months ago, investors had plenty of reason to cheer. The stock market was half a year in to a solid rally that began in October 2011, and many portfolios were growing in value.
Yet since the second quarter began, the market has done a 180. Even as earnings season was quite solid, macro-economic concerns have ruled the day. Fears of a Greek-led crisis have been spooking the markets, though the U.S. economy has done its part: It looked quite perky this past winter, but appears to be cooling off as employment trends weaken anew and analysts dim their view for both corporate and consumer spending for the rest of 2012.


text: The new album by Lost In The Trees has arrived in stores. The record is called Past Life and finds the group embracing a sparser, modern more rhythmic sound to overwhelming critical praise. As Spin recently wrote, "What was once an orchestral-folk six-piece is now an electro-rock foursome that values minimalism and pulsing grooves. But under the leadership of frontman Ari Picker, the North Carolina unit retains its richness."


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Hurricane Irma
As we continue our recovery and cleanup efforts, please visit the Emergency website for the latest information on openings and closings in Miami-Dade County.
Route Details
Route 27 / 27A
Calder Casino & Race Track, Sun Life Stadium, Carol City, NW 27 Avenue, Miami Dade College North Campus (weekdays/Saturdays; no overnight trips), Dr. Martin Luther King Jr. Metrorail station (no overnight trips), Brownsville Metrorail station (no overnight trips), Coconut Grove Metrorail stationRoute Map - Printable version of detailed route map
Route Schedule
Select your service day and direction of travel, then click on the "View Schedule" button.
Connecting Bus Routes
Click on Route Name or Number for Detailed Route Information
Miami International Airport (MIA) Metrorail station, City of Sweetwater, Dolphin Mall, Miami International Mall, Fontainebleau Blvd., Mall of the Americas, Downtown Bus Terminal, Main Library, Historical Museum of South Florida, Miami Art Museum, MDC Wolfson Campus, Historic Overtown/Lyric Theatre Metrorail station
Florida International University Bus Terminal, FIU South Campus, SW 8 Street west of SW 82 Ave., Coral Way west of 82 Ave (Rt. 8), Westchester Shopping Center (Rt. 8), Little Havana, Calle Ocho, Brickell Metrorail Station, MDC Wolfson Campus
Florida International University South Campus, FIU Bus Terminal, W. Flagler Street, Mall of the Americas, Little Havana, Downtown Miami, Government Center Metrorail station, Stephen P. Clark Center, Main Library, Historical Museum of South Florida, Miami Art Museum
Northside Metrorail station, Northside Shopping Center, Liberty City, NW/SW 12 Avenue, Allapattah Metrorail station, Civic Center Metrorail Station, Civic Center, VA Hospital, University of Miami/Jackson Memorial Hospital and Clinics, Vizcaya Metrorail station, Mercy Hospital, Coconut Grove
WEEKDAY SERVICE ONLY. Southbound: MDC North. Northbound: 163 Street Mall/Wal-Mart
Northside Shopping Center, Northside Metrorail Station, Allapattah Metrorail Station, Santa Clara Metrorail Station, University of Miami/Jackson Memorial Hospitals and Clinics, Overtown, Downtown Bus Terminal, Stephen P. Clark Center, Main Library, Historical Museum of South Florida, Miami Art Museum
City of North Miami Beach, The Mall at 163rd Street, Golden Glades Park & Ride, NW 22 Avenue, Earlington Heights Metrorail station, clinics, Coconut Grove Metrorail station, Sunshine State Industrial Park (No service to Industrial Park on Sat. & Sun. or Weekdays after 9 PM)
24 Coral Way Limited
SW 152 Avenue during Rush Hour, SW 137 Court/Coral Way, Florida International University Park Campus, FIU Bus Terminal, West Dade Regional Library, Westchester Shopping Center, City of Coral Gables, Vizcaya Metrorail station, Brickell Metrorail station. Coral Way Limited: Limited stop service from Ponce de Leon to Brickell Metrorail Station, Monday through Saturday.
Landmark Learning Center, Carol City, St. Thomas University, Florida Memorial College, City of Opa-locka, Opa-locka Tri-Rail station, NW 32 Avenue, Miami Dade College North Campus (weekdays/Saturdays), Northside Metrorail station, Northside Shopping Center, Santa Clara Metrorail Station, Omni Bus Terminal, N. Bayshore Drive
NW 106 Street/South River Drive, Lehigh Industrial Park, City of Hialeah Gardens City Hall, City of Hialeah, Westland Mall, West/East 49 Street (NW 103 Street), NW/NE 95 Street, North Shore Hospital, Miami Shores Village
36B (no Saturday and Sunday service) -Dolphin Mall, Miami International Mall, Miami Dade College West Campus. Doral Center (36A), City of Miami Springs (36), Miami Springs High School (select trips), NW/NE 36 Street, Allapattah Metrorail station, Biscayne Boulevard, NE 36 Street and 4 Avenue
46 Liberty City Connection
WEEKDAY RUSH-HOUR SERVICE ONLY. Caleb Center, Brownsville Metrorail station, NW 54 Street, NW 37 Avenue, NW 46 Street, NW 10 Avenue, Winn Dixie, Belafonte Tacolcy Center, Miami Northwestern High School, MDC Entrepreneurial Center
51 Flagler MAX
WEEKDAY SERVICE ONLY. SW 137 Ave./Coral Way, West Miami-Dade, West Flagler St., Downtown Bus Terminal, Govt. Center Metrorail station, Main Library, Historical Museum, Miami Art Museum,
Miami Gardens Drive & NW 87th Avenue (weekdays only), City of Hialeah, Westland Mall, Hialeah Metrorail station, Department of Children and Families, Brownsville Metrorail station, Biscayne Boulevard/NE 58 Street
Stops at Biscayne, City of Hialeah, East 9 Street (NW 62 Street), Dr. Martin Luther King, Jr. Metrorail Station, Biscayne Boulevard, City of Miami Beach via Julia Tuttle Causeway (rush hours only), Collins Avenue, Omni Bus Terminal, NE 14 Street/North Bayshore Drive
Miami Lakes Technical Education Center, City of Miami Lakes, NW 175 Street, North Miami Beach, The Mall at 163rd Street, Florida International University Biscayne Bay Campus
79 Street MAX
WEEKDAY RUSH-HOUR SERVICE ONLY. Northside Metrorail Station, NW 79 St., 79th Street Causeway, North Bay Island, Normandy Isle, Miami Beach, Collins Ave., Harding Ave., 73 St.
95 Express Golden Glades
WEEKDAY RUSH-HOUR SERVICE ONLY. Golden Glades Park & Ride Lot, Civic Center, Veterans Hospital, Jackson Memorial Hospital, Norwood, Earlington Heights Metrorail station, Downtown Miami, Brickell
95 Express Broward Blvd
WEEKDAY RUSH-HOUR SERVICE ONLY. Southbound AM: 95 Dade-Broward Express (Broward Blvd), Downtown Miami. Northbound PM: 95 Dade-Broward Express, Broward Blvd (serving Ft. Lauderdale Tri-Rail Station).
NW Miami Gardens & 67 Avenue, NW 47 Ave., NW 203 Terr., Honey Hill Drive, Sun Life Stadium (five-block walk), Calder Casino & Race Track, Hamlet at Walden Pond, NW 204 St./NW 2 Ave., California Club Mall, Highland Oaks Middle School, Aventura Mall
107 Route G
NW 27 Avenue/163 Street, Bunche Park, Opa-locka, NW/NE 125 Street, Broad Causeway, Bal Harbour, Collins Avenue, Miami Beach, North Dade Health Center WEEKDAYS ONLY
110 Route J
Miami International Airport (MIA) Metrorail station, NW 36 St., Allapattah Metrorail station, City of Miami Beach
112 Route L
Lincoln Road Mall, Miami Beach Convention Center, Miami Beach Senior High School, 41 St./Indian Creek Dr., JFK Causeway, Northside Metrorail station, Amtrak Terminal, Hialeah Metrorail station
Hialeah Metrorail station, Miami Lakes (weekdays only), Opa Locka Tri-Rail, F.I.U. Biscayne Bay
183 183rd Local
NW 87 Ave., NW 192 St., Miami Gardens Dr., City of Miami Gardens, City of North Miami Beach, Skylake Mall, Biscayne Blvd., Aventura Mall
208 Little Havana Connection
Counterclockwise via W. Flagler St.: SW 27 Ave., SW 8 St., SW/NW 2 Ave., Government Center Metrorail station, Downtown Miami, W. Flagler St., City of Miami Police Substation, Beacom Blvd., Brickell station
238 East-West Connection
WEEKDAY SERVICE ONLY. Dolphin Mall, passes by Miami International Mall, NW 72 Ave./25 St., Airport Corporate Center, Airport Cargo City, NW 65 Ave./Blue Lagoon Dr., Airport Hilton Hotel and Miami International Airport (MIA) Metrorail station.
254 Brownsville Circulator
WEEKDAY SERVICE ONLY. (One-way fare, 25 cents) Caleb Center, NW 54 St., Brownsville Metrorail station, (Thursday only) Publix at Hialeah Dr./E 2 Ave., Jefferson Reaves Park, NW 29 Ave., NW 33 Ave., Lorah Park Elementary School, NW 54 St.
297 27th Avenue Orange MAX
SUNDAY SERVICE only on days the Miami Dolphins have a home game. WEEKDAY SERVICE ONLY. NW 27 Avenue, Miami International Airport (MIA) Metrorail station, Martin Luther King Jr. Metrorail station, Brownsville Transit Village, Brownsville Metrorail station, Miami Dade College North, City of Opa-locka, City of Miami Gardens, Dolphin Stadium, NW 27 Avenue/211 Street (northbound and southbound), NW 37 Avenue/211 Street
500 Midnight Owl
Service provided from about 12:30 a.m. until about 5:30 a.m. Stops at or near Metrorail stations, from Dadeland South to Government Center stations. Dadeland South Metrorail station, U.S. 1, University Metrorail station, Bird Rd., SW 27 Ave., Coral Way, Downtown Miami Bus Terminal, Government Center Metrorail station
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February 05, 2014
By -, -
KANSAS CITY, Mo. — Clay Shepperson of Oklahoma Baptist has been named the NAIA National Men's Indoor Track Athlete of the Week and Austin Basterrechea of College of Idaho has been selected as the NAIA National Men's Indoor Field Athlete of the Week, the national office announced Wednesday. Shepperson and Basterrechea were selected based on their performances from Jan. 27 – Feb. 2.
Shepperson, a sophomore from Elgin, Okla., posted two NAIA-best times at the University of Washington Invitational in Seattle, Wash., on Feb. 1. He ran a 1:50.90 in the 800 meters, finishing second to Ryan Waite of NCAA Division I BYU (Utah). Shepperson was also part of the Bison's 4x400 relay, which bested a 10-team field that included multiple NCAA Division I opponents by over four seconds with a time of 3:12.32.
Basterrechea, a native of Gooding, Idaho, recorded the No. 1 NAIA mark in the heptathlon, setting a College of Idaho school record in the process. As part of the event, the senior broke the Coyote program records in the indoor high-jump (6-7 ½) and pole vault (4 ¼ meters). Basterrechea also won the 1,000 meters and set a new personal record in the shot put (40-9 ½) in routing the heptathlon field with a 5,231 mark at the Ed Jacoby Invite in Nampa, Idaho, on Jan. 31.
The next Men's Indoor Track & Field Athletes of the Week will be announced on Feb. 12. For the complete Athlete of the Week calendar, click here.
Track Nominees: Teddy McCord, Park (Mo.); Damion Flores, Eastern Oregon; Nick Hampton, College of Idaho; Wes Jones, Evergreen (Wash.); Mike Blaszczyk, St. Francis (Ill.); Ron Milbocker, Olivet Nazarene (Ill.); Jared Reed, Taylor (Ind.); Pauric McLaughlin, Lewis-Clark State (Idaho); Logan Harwood, Great Falls (Mont.); Shawn Peden, Rocky Mountain (Mont.); Ben Cutler, Carroll (Mont.); Garrett Teal, Nebraska Wesleyan; Hayden Hohnholt, Concordia (Neb.); Sam Housh, Doane (Neb.); Robert IronShell, Briar Cliff (Iowa); Garret Ehlers, Morningside (Iowa); Spencer Head, Missouri Valley; Nickola Shingles, Central Methodist (Mo.); Vincent Tadokoro, Baker (Kan.); Josh Whittaker, Saint Mary (Kan.); Colton McNinch, Southwestern (Kan.); Antonio Bray, Sterling (Kan.); Max Burley, Friends (Kan.); Sam Meredith, Cumberlands (Ky.); Herbert Beyale, III, Haskell (Kan.); Tj Mosbach, Mount Mercy (Iowa); Keonte White, Grand View (Iowa); Sam Taylor, William Penn (Iowa); Taylor Shively, Clarke (Iowa); Kaleb Garcia, Jamestown (N.D.); Zach Ely, Dakota State (S.D.); Antony Kimaiyo, Texas Wesleyan; Durawn Howard, Wayland Baptist (Texas); Hosea Maritim, St. Gregory's (Okla.); Chris Lowery, Oklahoma City; Jhante McMillan, Southern Wesleyan (S.C.); Zachary Kraus, Embry-Riddle (Fla.); Matthew Smith, SCAD Savannah (Ga.); Chris Rolle, Siena Heights (Mich.); Aaron Belcher, Indiana Tech; Louis Falland, Cornerstone (Mich.); Dustin Brummel, Davenport (Mich.).
Field Nominees: Anthony Stockton, William Woods (Mo.); Anthony Johnson, Evergreen (Wash.); Darien Moore, Concordia (Ore.); Ryan Rosenau, Eastern Oregon; Matthew Clowes, Concordia (Ore.); Elisha DeRamus, Olivet Nazarene (Ill.); Jake Nash, Huntington (Ind.); Nathan Brown, Grace (Ind.); Kale Schmidt, Lewis-Clark State (Idaho); Beaugh Meyer, Carroll (Mont.); Tommie Bardsley, Nebraska Wesleyan; Justin Roberts, Hastings (Neb.); Jordan Strofaci, Northwestern (Iowa); Jeff Crouch, Missouri Valley; Jesse Austin, Baker (Kan.); Chris Paddock, Southwestern (Kan.); Zack Griffiths, Friends (Kan.); Hunter Hope, Sterling (Kan.); Derek Seddon, William Penn (Iowa); Lance Maxwell, Grand View (Iowa); Nathan Stern, Mount Mercy (Iowa); Jonathan Shepherd, Clarke (Iowa); Keith Rogers, Jamestown (N.D.); Caleb Neal, Oklahoma Baptist; Michael Campobasso, Embry-Riddle (Fla.); Elroy Daffin, Siena Heights (Mich.); Carrington Robinson, Indiana Tech; Gabe Turner, Cornerstone (Mich.); Tori Brooks, Davenport (Mich.).
2014 Men's Indoor Track & Field Athletes of the Week (Field; Track)
Week 1 (Jan. 22): Raheem Cowan, Briar Cliff (Iowa); Matthew Clowes, Concordia (Ore.)
Week 2 (Jan. 29): Anthony Stockton, William Woods (Mo.); Damian Flores, Eastern Oregon
Week 3 (Feb. 5): Austin Basterrechea, College of Idaho; Clay Shepperson, Oklahoma Baptist


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1. Re: AS5RecoveryRegistryShawn Johnson May 2, 2012 3:00 PM (in response to cbertoldi)
I'm seeing the same error, anyone out there know of other solutions?
2. Re: AS5RecoveryRegistryJustin Bertram May 2, 2012 3:55 PM (in response to cbertoldi)
Try org.jboss.as.integration.hornetq.recovery.AS5RecoveryRegistry. I know this class comes with JBoss EAP, but I do not believe it is in the community version of JBoss AS. You will notice that the branch name says "EAP_GA_BUILD2" which indicates it is for JBoss EAP. If you deploy EAP builds into the community AS you will get weird stuff like this because EAP and the community bits have diverged.
It is potentially harmful not to have this configured because it means you won't have automated recovery for any XA transactions involving a HornetQ resource.
At the end of the day, you should plan on moving to a more recent version of JBoss AS (like version 7) since we're likely to phase out support for older versions of JBoss AS.
3. Re: AS5RecoveryRegistryClebert Suconic May 2, 2012 4:37 PM (in response to Justin Bertram)
For the EAP that file comes from the EAP Branch I think.
4. Re: AS5RecoveryRegistryShawn Johnson May 3, 2012 1:39 PM (in response to Justin Bertram)
Thanks Justin, using the class you mentioned seems to resolve the error. I'd love to use the latest JBoss, but have had too many issues getting our apps working under it - third party stuff - i'll save that for another thread.
5. Re: AS5RecoveryRegistryjim stafford May 29, 2012 7:40 PM (in response to Justin Bertram)
Can you clarify your statement. Can a JBoss 5,1 Community Edition server be upgraded from hornetq 2.2.5.GA to 2.2.14.Final?
* You state on one hand that the class can be found within a EAP branch -- but then state it will have issues if deployed to a Community Edition server. That tells me we are toast on this front until we update to JBoss 7 -- right?
* There is no equivalent setting in 2.2.5.GA hornetq-jboss-mbeans.xml. Does that mean we don't have automatic XA recovery in 2.2.5.GA as well and will be no worse if we did the same with 2.2.14.Final?
6. Re: AS5RecoveryRegistryJoshua Davis Feb 13, 2013 4:19 PM (in response to jim stafford)
I just had this issue myself with JBoss AS 5.1.0.GA, the community version. I think what Justin proposed is to change:
<bean name="AS5RecoveryRegistry" class="org.hornetq.jms.server.recovery.AS5RecoveryRegistry">
<bean name="AS5RecoveryRegistry" class="org.jboss.as.integration.hornetq.recovery.AS5RecoveryRegistry">
in deploy/hornetq.sar/hornetq-jboss-beans.xml
7. Re: AS5RecoveryRegistryJoshua Davis Feb 13, 2013 4:24 PM (in response to Joshua Davis)
BTW, changing to org.jboss.as.integration.hornetq.recovery.AS5RecoveryRegistry didn't resolve the issue for me.


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Color Your Life
Released: 20-08-2010
Buy Now
- The Other Side Of Your Face
- Lady Daydream
- Milk & Honey
- All Around and Away We Go
- Galaxy Plateau
- Phenomenons
Color Your Life is a gorgeous and accomplished essay into post-rock-hybrid-jungle love-Krautrock-blisscore-New Wave-disco-chillwave-freak-out. With beautiful songwriting, delicious moods, and one of the most peculiar new vocal talents in recent memory, Twin Sister appear poised for a big 2010.
"Their songs have a remarkable sense of atmosphere and romaticism. They nod at their heroes-- maybe Stereolab and Bjork, maybe Cocteau Twins or 1980s pop-- without overtly stealing. They seem to know they are capable of great things... 'All Around and Away We Go' is a magical thing, driving and relaxed at once..." - Pitchfork, 7.5
"I was blown away by how good they are live. Last year's Vampires with Dreaming Kids EP, as good as it is, doesn't really give an accurate picture of what they sound like live. These days, they're combining '80s-back-to-jazz (Sade, Style Council) with more drony/Krautrock type stuff (Notwist, Stereolab). They were just fantastic live, and I haven't come away from a show that excited about a new band in some time. Totally impressed." - Brooklyn Vegan


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Linked by Thom Holwerda on Mon 12th Nov 2012 15:56 UTC
Can you believe they've come this far by now? Once known as OpenBeOS, Haiku today announced the release of the fourth alpha for Haiku R1. It seems like only yesterday when BeOS died and OpenBeOS rose form its ashes, generating a new hope among the legions of avid BeOS fans. Now, almost twelve years later, we've hit the fourth alpha.
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RE[2]: beta?
RE[3]: beta?
by zima on Tue 13th Nov 2012 22:16 in reply to "RE[2]: beta?"
Or... going from how Avatar "really"[1] looked like, to being drawn/slaughtered[2] with bilinear filtering.
1. because, really, Avatar was typically shown on old CRT televisions - which introduced a certain amount of ~blurring/filtering themselves. I guess you'd just have to make a photo of Avatar from such display, if you'd care about it ;p
2. in the infamous style of the early Glide-accelerated or N64 games, where low-resolution textures were being turned into soap.
PS. So, when will you finally correct it?
Edited 2012-11-13 22:17 UTC


text: Action needed: new customs rules have potential severe impact on duties payable Share this 12 Apr 2016 By: Daan Arends Wouter Kolkman As of May 1, 2016, the Union Customs Code (UCC) will come into effect and will replace the current Community Customs Code. The new UCC brings along significant changes in the customs rules which impact importers in the EU. Amongst the most relevant issues are the increased taxation of royalties and the abolition of the so-called 'First Sale for Export'-rule (FSFE-rule). Abolition FSFE-rule Under the current rules importers may opt to use the value of an earlier sale in the supply chain as basis for determining the customs valuation if such sale was destined for the EU. The FSFE-rule is currently frequently applied in customs structures of multi-national companies importing products into the EU as it leads to a lower customs value and consequently lower duties being due. Under the UCC, the FSFE rule can no longer be applied as the new implementing provision state that either the customs valuation should be determined either on the basis of the sale occurring immediately before the goods were brought into the EU or if such sale does not exist, a sale that takes place while the goods are under a customs suspension regime after entering the EU. Specifically the phrase "immediately before the goods were brought into the customs territory" gives rise to discussions with Customs authorities; "immediately before' can be interpreted chronologically or physically (in the supply chain), and depending on the customs authorities' interpretation transactions (e.g., backorders) taking place within the EU may become subject to customs duties. This prognosis is further substantiated by the fact that the Court of Justice of the European Union ruled that the definition of 'sale' for the purposes of the customs valuation must be interpreted broadly which brings more transactions into scope. In addition, a higher customs valuation may also lead to more VAT payable as import VAT is calculated based on customs value plus duties due. Under the UCC, the FSFE option is no longer available and importers must use the value of the sale occurring immediately before the goods are brought into the EU as the customs value. In other words: the 'First Sale for Export'-option is replaced by a 'Last Sale for Export'-requirement. In order to accommodate importers, the UCC provides for a grandfathering clause which allows importers currently using the 'First Sale for Export'-option to continue using the option until December 31, 2017, provided the importer is bound doing so by a contract concluded prior to January 18, 2016. Customs authorities in a number of EU Member States (the UK, Ireland and the Netherlands, among others) have already provided some guidance on the interpretation of what qualifies as a binding contract. Increased taxation of royalty and license fees Under the current customs legislation, royalty and licence fees are only dutiable if they relate to the imported goods and are paid as a condition of sale of those imported goods. Under the UCC, the latter condition of sale requirement is assumed to be met in the absence of evidence to the contrary. Under the new UCC, royalties and licence fees are considered to be paid as a condition of sale for the imported goods when any of the following conditions is met: the seller or a person related to the seller requires the buyer to make this payment; the payment by the buyer is made to satisfy an obligation of the seller, in accordance with contractual obligations; or the goods cannot be sold to, or purchased by, the buyer without payment of the royalties or license fees to a licensor. Specifically the third condition increases the number of situations in which royalty and license fees become dutiable as it focusses primarily on the obligations of the buyer (instead of the requirements of the seller) and the licensor may even be a third-party (i.e., unrelated to the seller). Moreover, under the current rules additional more stricter conditions apply specifically to trademark royalties. Under the UCC, the distinction between trademark royalties and other trademarks will be removed and the exception for trademark royalties will be abolished. Takeaway As of May 1, the new UCC will affect a great many companies importing into the EU. Specifically the increased taxation of royalties and licence fees and the abolition of the 'First Sale for Export'-option, may lead to substantial higher customs duties and import VAT being due. EU importers should therefore review their current supply chain, customs planning structures and royalty arrangements to determine the impact of the new UCC. EU importer should anticipate on these changes now in order to mitigate any adverse impact. For more information please contact the authors.


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Cody now is probably older than any of our dogs ever were. We think she was between one and two years old when we got her, probably almost two, so that makes her around 12. For a rescue, especially a larger dog, that's quite senior.
I've been sad about Cody lately, wondering if today is our last Cody Day. But she's doing well, enjoying her life, and we're enjoying every day with her.
Cody is an odd duck. I sometimes say she's a cat dressed up in a dog costume, the least "doggy" dog I've ever known. She's strange, quirky - and so sweet.
* * * *
Cody's been through a lot; she's a survivor. Someone found her living on one of the busiest streets in Jackson Heights, Queens. A man selling "meat on a stick" - that's what it's called! - threw a chunk of meat into traffic so she would chase it. A woman saw that, corralled Cody, and took her home. She was ten pounds overweight - the only dog I've ever heard of who was an overweight stray.
The woman who rescued Cody already had four rescued dogs in her small apartment, and she wasn't managing well. She hung up some signs, hoping to place a few of them for adoption.
We lost our first dog - the beloved Gypsy, a dog in a million - in November 1998, and by early 1999 we could no longer stand to see her little friend Clyde so lost and lonely. We needed to adopt a friend for Clyde. I started looking into some breed rescue - I believe this was pre-Petfinder - when Allan saw a sign at work that brought us out to Queens.
Cody was dirty and depressed. She was the last one in the crowded apartment, and she spent her days on a leash tied to a doorknob. We met another dog from the same household who was healthy and high-spirited, but Cody needed us more. Also, Clyde was a very strong alpha terrier, and we thought Cody would be a better fit.
Poor Cody! April 19 was not a very fun day for her. First some strangers put her in a car and drive for an hour. Then she walks for almost an hour, over the George Washington Bridge. (It was my mother's car and we had to return it, then walk home.) Cody had never walked very much, plus the trucks on the bridge are noisy and scary. (There's a pedestrian lane, it's safe, but she didn't buy that.) Then it got worse!
When we got home, I held Cody's leash while Allan went up to get Clyde. Clyde immediately knew what was going on, and set about punishing Cody. She would jump up and nip Cody's face - over and over. This went on for three days. Cody had little pock marks all over her face where Clyde had nipped off her fur.
After three days, Clyde accepted Cody as her slave, and Cody was grateful for the privilege.
Cody adored Clyde. She lived for Clyde's attention. Cody was much bigger than Clyde, and she liked to put her mouth around Clyde's entire head, a show of affection. Clyde, the alpha, was outwardly indifferent to Cody, as she had been to Gypsy; that's how alpha dogs are. But they had a great time together.
We thought it was the beginning of a new era, changing from Gypsy and Clyde to Cody and Clyde.
Four months later, while we were on a baseball road trip, Clyde became very ill. She hung on until we got home, and died two days later.
Gypsy and Clyde were together for nearly 10 years, and we lost them both within 8 months of each other.
[Long pause here.]
Then it was only Cody.
Cody and Clyde had played together constantly. But alone, at the dog park, Cody would just wander around by herself, never playing with other dogs. (She's still like that.) If any dog ever needed another dog to be happy, it was the young Cody.
And we needed another dog, too! Cody was so quiet and dull, it was hardly like having a dog at all.
In December 1999, on the phone with my sister, I said, "I think we're ready to get another dog. The next stray that crosses my path is ours." A week later, I found Buster.
For the next six years, Cody was the constant, faithful, adoring companion to an emotionally disturbed, medically unstable pit-mix.
Our move from New York City to Canada was traumatic for Cody. She huddled in a cave of boxes for ten hours (plenty of stops, as Buster was on high doses of prednisone at the time!). Towards the end, an ironing board crashed down. She hated us.
Cody was depressed for two weeks after the move. But after she snapped out of it, she discovered the joys of a backyard, neighbours (she lived for the sound of our next-door neighbour's gate opening, so she could run over to say hello), walking by a lake, and of course... sticks.
Ten weeks later, we lost Buster.
[Long pause here.]
Then, again, it was only Cody.
Strangely (to me), Cody was never depressed after Buster's death. She settled in to her only-dog life, and seemed very happy. Her life actually improved, as without our special-needs boy, we could do more, and Cody could often come along.
But Cody just isn't enough dog for us. It was a full year after Buster's death before we were ready to think about getting another dog, but a few months after that, along came Tala.
Cody's life was ruined. For a while. But dogs are pack animals, they want to live with other creatures, and eventually Cody accepted Tala as part of her pack. Today, they love each other, in that asymetrical dog-love way: Tala loves Cody and Cody permits her to do so. But since the arrival of Tala, Cody is healthier - she's lost weight, gained muscle, is more active, more spry.
As I write this, I hear them playing in the backyard outside my window. Those playful grunts and growls are the sweetest sounds.
* * * *
Allan put together a little photo retrospective of our life with Cody.
Cody and Clyde, Summer 1999
Cody and Buster, New York City
cmtc (cody moves to canada)
First Nap in Canada
Port Credit Yard
Playing with Buster
Forks of the Credit, October 2005
US Thanksgiving in New Jersey, November 2005
Cody in Winter
wmtc1 (2006)
US Thanksgiving, 2006
We Meet Tala
Cooksville Backyard
More Sticks!
EZ-Bake Cody
Snow, February 2008
Mid-Hike Treats
August 2008
Dirt Dog
January 2009


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text:
Apalachicola Bluffs
Loop Trail? No
Type: Greenway
Allowed Uses: Pedestrian - Walking/Hiking/Running
Agency: State
Entry Fee? No
Parking Fee? No
Join a cadre of volunteers to help improve the data on this trail.
Location: At Torreya SP, N of Bristol, S of I-10.
State(s): Florida
Longitude: -84.94802
Latitude: 30.55447
Driving Directions
Driving directions are not available for this trail. Can you provide this missing data?
Not Available. Can you provide this missing data?
Additional Details
Primary Surface: Not Available
Secondary Surface: None
Elevation Low Point: Not Available
Elevation High Point: Not Available
Elevation Gain (cumulative): Not Available
Year Designated: 1976
Contact Information
For more information and current conditions, contact the trail manager (listed below). For questions, suggestions, and corrections to information listed on the website, contact American Trails.
Trail management:
Florida Dept. of Natural Resources
3900 Commonwealth Boulevard
Tallahassee , FL 32399
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text:
July 11, 1935 - September 14, 2013
Newburgh, NY
Frank Salvatore Bennie of Newburgh, NY, owner and operator of Memory Lane Lounge, Walden and a longtime resident of the area, died Saturday, September 14, 2013, in Newburgh. He was 78.
The son of the late Salvatore and Marie Camamillia Bennie, he was born July 11, 1935 in Brooklyn NY.
He served in the United States Navy.
Frank was a member of the Montgomery Kiwanas and the Italian American Club.
Survivors include his wife, Maria Bennie, at home; daughter, MaryAnn Bennie of Walden, NY; son, Salvatore V. Bennie and his wife, Karen of Milton, NY; son, Matteo F. Bennie of Montgomery, NY; son, Frank A. Bennie and his wife, Kathleen of Montgomery, NY; seven grandchildren: Jason, Annamarie, Alannah, Jessica, Maria, Matteo Jr. and Frank; sister, Angie Wisniewski of Long Island; brother, Joseph Bennie and his wife, Celia of South Carolina; nieces and nephews.
Visitation will be held Tuesday, September 17th, from 5 to 8 p.m. at Overhiser Funeral Home, 78 Union St., Montgomery, NY. A Funeral Mass will be held Wednesday, September 18th, at 10 a.m. at Holy Name of Mary Church, 89 Union St., Montgomery, NY. Burial will be in Orange County Veterans Cemetery in Goshen, NY.
In lieu of flowers, memorial contributions may be made to the Veteran's Food Pantry, 111 Craigville Rd., Goshen, NY 10924.
Arrangements were made by Overhiser Funeral Home/Millspaugh Funeral Directors; for directions or condolences, please visit millspaughfuneralhome.com


text:
By: Dr Lynda Kelly, Category: Museullaneous, Date: 29 Apr 2011
So says the latest research from Google - "The Constantly Connected Consumer".
According to their report, The Mobile Movement released today, "The everyday lives of US consumers are being transformed by the ability to constantly connect through always on, always available mobile devices". Some interesting findings:
The stat that 29% are willing to give up high heels in order to keep the net on their smartphone I'm not sure about! Anyway, the report is worth a look and this Infographic says it all...
We're conducing our own smartphone study and will post the results as soon as we complete it.


text:
The cost of going to prom -- the perfect dress or tuxedo, a limo, and pre-dance festivities -- has risen to a nationwide average of $1,139.
That figure represents a 5 percent increase from the $1,078 in 2012 that American families who have a teenager attending a prom spent on all aspects of the dance.
"The thing that stuck out the most is that this trend is continuing to grow," Nat Sillin, head of Visa's US Financial Education, told ABCNews.com. "Prom affects so many families in the country, and every teen has an experience, whatever it could be."
RELATED: Prom Dress Nightmare: Girls Use Social Media to Avoid Copying Each Other
Visa surveyed an equal number of men and women, with a random sample of 3,000 live telephone interviews, according to Sillin. Of the 3,000 surveyed, "1,025 had a child going to prom," Sillin said.
According to the survey, there are large disparities in prom spending between regions. While the Northeastern families surveyed will spend the most, with an average of $1,528, those surveyed going to prom in the Midwest will only spend an average of $722.
RELATED: U.S. Economy Grew by 2.5 Percent in First Quarter
"Statistics worth further investigating are the difference in spending in different incomes," Sillin said.
Visa found that the parents surveyed who fell within lower income brackets, earning less than $50,000 a year, planned to spend more than the national average with $1,245. Parents who earned more than $50,000 planned to spend an average of $1,129.
RELATED: Strapless Dresses Too 'Distracting' for School Dance
The survey also discovered that married parents planned to spend $770, while single parents would spend nearly double, with $1,563.
With the high cost of this special night in every high school student's career, Sillin stressed the need to budget and plan ahead for all the expenses associated with prom.
Here are the average prom costs for 2013 broken down by region, according to Visa.
|New Hampshire, Maine, Vermont, Massachusetts, Rhode Island, Connecticut
Average cost $1,528
|New York, Pennsylvania, New Jersey
Average cost $1,528
|West Virginia, Delaware, Maryland, Washington D.C., Virginia, North Carolina, South Carolina, Georgia, Florida
Average cost $1,203
|Kentucky, Tennessee, Mississippi, Alabama
Average cost $1,203
|Oklahoma, Arkansas, Louisiana, Texas
Average cost $1,203
|Washington, Oregon, California, Montana, Idaho, Wyoming, Nevada, Utah, Colorado, Arizona, New Mexico, Alaska, Hawaii
Average cost $1,079
|Wisconsin, Michigan, Illinois, Indiana, Ohio
Average cost $722
|North Dakota, South Dakota, Minnesota, Iowa, Nebraska, Kansas, Missouri
Average cost $722


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Yes the Lone Star is nearby, roughly 3 miles S.E. of Sunnyside. That is the most credible information I have been able to find. More than likely I'll have to go hunting and with some luck might find the area.
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text:
In 1910 Julia H. Johnston penned the words
Marvelous, infinite, matchless grace,
Freely bestowed on all who believe!
You that are longing to see His face,
Will you this moment His grace receive?
We use the word grace a lot in evangelical circles. But what does it really mean? And how does it differ from God's mercy? Webster's Unabridged Dictionary defines grace as "the enjoyment of divine favor" and mercy as "compassion extended to someone instead of severity." Protestant scholastic theology understands grace as "the undeserved generosity of God toward humankind" and mercy as "God's compassion toward his fallen creatures" (Muller 1985:130).
One thing is certain. In God, mercy and grace are one. But as they reach us, they are seen as too related, but not identical, attributes. Mercy is God's goodness confronting human misery and guilt. Grace is the good pleasure of God that inclines him to bestow benefits where they are undeserved--to "pity the wretched, spare the guilty, welcome the outcast" (Tozer 1961:100). With grace the initiative is on God's side. As C. S. Lewis describes it, "God was the hunter and I was the deer. He stalked me, . . . took unerring aim and fired" (1956:169). Yet once we receive this grace, something is expected of us. Otherwise we face the danger, as Paul says to the Corinthians, of receiv[ing] God's grace in vain (v. 1).
At 6:1 we move to the heart of chapters 1--7. All that Paul has written up to this point is to prepare the Corinthians for the appeal he now makes. He spent five chapters presenting his credentials as a minister of the gospel. They may not have been the flashy credentials that his critics flaunted, but they were the ones that really mattered in the ministry and ones that should have elicited the Corinthians' pride in their spiritual father. Now, on the basis of this ministerial résumé, Paul makes a plea for their affection and asks them to open wide their hearts to him, as he has opened wide his heart to them (vv. 11-13). The final verses of the previous chapter nicely prepare the way for this appeal. God's act of reconciling the world to himself anticipates Paul's request for the Corinthians' acceptance. The gospel minister's call, "Be reconciled to God," paves the way for Paul's plea to open their hearts to him, and "the righteousness of God" looks forward to the ethical demand to not be unequally yoked with unbelievers.
Even so, the sequence of thought in 6:1--7:2 is initially somewhat confusing. Paul begins with what at first sight seems to be an evangelistic call (I tell you, now is the time of God's favor, now is the day of salvation), then defends the paradoxical character of his ministry (vv. 3-10), goes on to make an urgent appeal for their affection (vv. 11-13), follows this with a command to sever ties with unbelievers (6:14--7:1) and finally repeats once again his request for their affection (7:2). What is the logic behind the sequence of thought in these verses?
In making sense of this section it is helpful to see that Paul asks too things of the Corinthians (vv. 1-2, 11-13) and introduces too potential obstacles to carrying them out (vv. 3-4, 14-18). His first request is not to receive God's grace in vain by rejecting him as God's ambassador (vv. 1-2). There are potentially good reasons for a church to reject an itinerant evangelist like Paul. Traveling preachers were constantly faced with the temptation to adapt their life and message to what the world expected in order to gain acceptance. Paul, however, emphatically denies being seduced in this fashion (vv. 3-4), and his life of adversity bears witness to his resistance (vv. 4-5, 8-10). The Corinthians should therefore be eager to "open wide" their "hearts" to him--Paul's second request (vv. 11-12)--unless, of course, the obstacle lay with them. The danger for a Gentile congregation in a city like Corinth was in adopting the prevailing mores and attitudes of their culture. Today we call this "peer pressure." One of the main reasons for teenage pregnancies, drug addiction and alcoholism is that most young people are conformists. They, like their parents, do what everyone else does, feeling instinctively that if most people are doing it, it must be good to do. For this reason, the Corinthians are warned about yoking themselves unequally with non-Christians (6:14--7:1).
To cave in to peer pressure, Paul says, would be in effect to receive God's grace in vain (v. 1). De kai (now then), often dropped in translation, signals a major point of transition in Paul's letters. We urge (parakaloumen) is the verb Paul routinely uses to move from the "that" (or indicative) part of his letter to the "do" (or imperative) section. The Corinthians are now called to act in a way that is consonant with the facts presented up to this point. It is also the verb Paul tends to use when making a request of his readers. He does not, however, approach the Corinthians as equals. Parakalew is used by someone who has the authority to command but the tact not to.
Paul and his colleagues make their request as God's fellow workers. The Greek text does not include the word God. This is an assumption of the NIV translators. Synergountes could equally be rendered "as your coworkers." Which is correct? The point was made early on that Paul is dependent on the Corinthians' help (syneupourgounton, 1:11) and, in turn, works with them for their joy (synergoi esmen, 1:24). On the other hand, the warning not to accept God's grace in vain does not suggest a willing partnership in the gospel ministry--as much as Paul may have wished for it. On balance, "God's coworkers" seems the likelier option. Paul usually uses synergew (and cognates) of teammates in the gospel ministry, but the term may also not be wholly inappropriate for what he describes in 5:20 ("God making his appeal through us").
So Paul appeals to the Corinthians as cooperators with God not to accept his grace in vain. The phrase in vain means "without effect or result." Paul's concern is that God's grace will not have any mean-ingful impact on their lives. Use of the aorist infinitive (dexasthai) suggests a danger that the Corinthians faced at this particular time. But what exactly was the danger? The answer depends in large part on what one understands by God's grace (ten charin tou theou). The Greek root char- is used of things that produce well-being. The noun charis, found eighteen times in this letter, is employed of God's favor or goodwill (1:2, 12; 4:15; 6:1; 8:9; 13:14), a monetary gift (8:6, 19), a human privilege (8:4), a spiritual endowment (8:7), divine enablement (8:1; 9:14; 12:9), an expression of gratitude (2:14; 8:16; 9:15) and a divine blessing (1:15; 9:8; Bauer, Arndt and Gingrich 1979). Here it refers to God's undeserved favor extended to us through Jesus Christ--or, simply put, salvation.
Is Paul suggesting that the Corinthians are in danger of losing their salvation? At first glance, the quotation from Isaiah 49:8 supports this conclusion: In the time of my favor I heard you, and in the day of salvation I helped you (v. 2). The time of divine favor in the context of Isaiah 49 is the point when God answers the prayers of his servant and comes to his aid. The servant had been despised and rejected by the nations. God now promises vindication, so that "kings will see you and rise up," and "princes will see and bow down" (Is 49:7). What Isaiah looked forward to, Paul says is at hand: I tell you, now is the time of God's favor, now is the day of salvation (v. 2). The adverb now is placed first for emphasis. The particle idou is intended to arouse the attention of the listener: "Look! [NIV I tell you] Now is the time." The sense of urgency is unmistakable. The time of God's favor has arrived. The term euprosdektos (and its cognates) is used in the LXX of what is pleasing to God (Grundmann 1964a:58-59). It stands in parallel with the day of salvation in the next clause. The time of God's favor is in effect the day of salvation. It pleases God to display his good pleasure through human agents ("ambassadors," 5:20; "coworkers," 6:1; "servants," 6:4), whose job it is to proclaim that the day of salvation has arrived.
Of what, then, are the Corinthians in danger? The fact that Paul can go on to say We put no stumbling block in anyone's path (v. 3) suggests that he is identifying himself with the servant of Isaiah 49:8 and equating receiving God's grace with accepting himself and his coworkers. For the Corinthians, then, to reject Paul would be in effect to reject God's grace. This is an audacious move on Paul's part. Yet for God's ambassador (5:20) and coworker (v. 1), it is not unjustifiable.
Why, though, would the Corinthians reject Paul? Did they understand the implications? It is certainly not because any fault can be found with his ministry. The language is emphatic: "We give no offense of any sort in any thing" (medemian en medeni). The Greek noun proskoph, found only here in the New Testament, refers to something that causes a misstep or provokes offense. While the gospel message itself may offend (1 Cor 1:23), the gospel preacher may not. So Paul has been careful not to do anything that someone could legitimately take offense at. This is so that his ministry will not be discredited, a term that means "to find fault with, to criticize."
The story is told of a small boy who closely watched a neighboring pastor build a wooden trellis to support a climbing vine. The youngster did not say a word the entire time that he watched. Pleased at the thought that his work was being admired, the pastor finally said to the boy, "Well, son, trying to pick up some pointers on gardening?"
"No," replied the boy, "I'm just waiting to hear what a preacher says when he hits his thumb with a hammer."
Next commentary:
Paul's Ministry Credentials
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the last issue of "Canard PC" (an independant french gaming journal) featured a glowing review of Desktop Dungeons, so I decided I had to try it. There was a functional html5 demonstration on your website, well done and thanks for that.
I now feel like I have to own it... but I only have a Linux computer and don't plan on changing anytime soon, it took me 15 years of half-assedly trying Linux off and on before I mustered the courage to finally throw Windows to the trash can forever.
I would be willing to support QCF right now by buying the Windows version and trying to play it under Wine - provided I someday own the Android and/or Linux version for no additional money. So here's the question, does a single purchase grant access to all supported platforms, including future ones (or at least Linux ), or will I have to postpone the purchase until my platform is supported?
Whatever your answer, my hats off to you for the review in this mag (they really ain't kind towards anyone, as they support themselves without ads and can afford to piss any and every gaming studio off), and for the fully playable html5 demo.
PS : I might have missed a similar thread, though I searched for "Linux" in the forums and read a few threads. My apologies if I did.


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Autobiography, Biography, and Theological Questioning
John D. Barbour
Autobiography and biography (which together will be called "life writing") raise theological questions in ways different from systematic or constructive theology. These forms of life writing tell a story that may or may not be correlated with traditional doctrines. They integrate the first order discourse of symbol and narrative with secondary hermeneutical reflections that interpret and analyze the meaning and truth of religious language. The probing and disturbing questioning in a profound autobiography such as Augustine's contrasts with the assurances and settled answers expected of theology by religious institutions and communities. Particular religious questions shape specific genres of life writing such as Puritan discourses, nature writing, or African American autobiographies. The theology in autobiography may be either explicit or implicit and involves both questioning and affirmation, as may be seen in works as different as Newman's Apologia Pro Vita Sua and Edmund Gosse's Father and Son. Conversion has been a central theme and shaping influence on Christian texts, even when authors challenge this focus and create alternative forms. A central theological question posed by autobiography concerns the authority of individual experience when it contrasts or conflicts with traditional norms asserted by orthodox believers and ecclesiastical hierarchy. In spiritual autobiographies by contemporary writers, we see serious attention given to communal norms for life stories and a search for a distinctive personal apprehension of what is sacred. Autobiographical writing has been stronger in the history of some religious traditions than in others. Yet in the modern world, almost every culture has produced life writing that questions or challenges established patterns of thought and practice. In contrast with autobiography, sacred biography has been an important part of every religious tradition, usually describing an exemplar to be revered and imitated. Its strong didactic interests often curb theological questioning of established norms. While modern scholarly biographies often mute theological questions, some writers raise normative issues and argue for why the subject's life should be valued. As well as the theology explored within life writing, many works reveal a theology of life writing, that is, beliefs about how this kind of writing may bring the author or readers better understanding of God or deeper faith.
Baptism in Martin Luther's Theology
Kirsi Stjerna
Baptism opens a window to the heart of Martin Luther's 16th-century theology. It offers a perspective for how Luther understands the impact of grace and its channels, as well as the nature of justification in an individual's life. In his teaching about baptism, Luther demonstrates the vital working of the Word and lays a foundation for a Word-centered and faith-oriented spirituality. With baptism, Luther articulates his vision for the purpose of the Church and the rationale for sacraments. Baptism reveals different sides of the theologian: one who argues with a zeal on the "necessity" of baptism and its meaningful God-mandated practice in Christian communities and another who imagines God's saving grace too expansive to be limited to any ritual. The apparent tensions in Luther's articulation can be understood from his overlapping agendas and different audiences: in his baptismal talk, Luther is both processing his own Angst about salvation and negotiating his developing position in relation to the medieval sacramental theology and other emerging reform solutions. While feistily refuting his opponents, he is also speaking from his personal religious experience of being as if reborn with the encounter of the Word of grace and passionately extrapolating his most foundational conviction: God's unconditional promise of grace as the ground of being for human life, given to humanity in the Word. The matter of baptism leads to the roots of different Christian "confessional" traditions. The format of the ritual has generated less anxiety than differing theological opinions on (1) the role of faith in the validity of baptism, and (2) the effects of baptism in one's life. Whether infant or adult baptism is favored depends on whether baptism is primarily understood as a sign of faith, a cause of forgiveness and transformation, or an initiation into the Christian community—or all of the above. Baptism is at the center of Luther's theological nervous system; it connects with every other vital thread in the theological map. Baptism is a mystery and a matter of faith; it calls for a philosophical imagination and mystical willingness to grasp the questions of reality beyond what meets the eye. "I study it daily," Luther admits in his "Large Catechism." "In baptism, therefore, every Christian has enough to study and practice all his or her life. Christians always have enough to do to believe firmly what baptism promises and brings."
Biology and Theology: Contemporary Issues
Celia Deane-Drummond
Contemporary issues in biology and Christian theology are still dominated by the legacy of 19th-century biologist Charles Darwin's theory of evolution by natural selection. Debates in evolutionary biology in relation to religious belief have been reinforced by historical myths that stress conflict over integration. More conservative branches of Christianity, often allied to particular Protestant traditions, argue for a form of popular theology that attempts to compete with science, namely, creationism. More sophisticated versions of this position may appear under the guise of intelligent design, though creationism and intelligent design are not synonymous. The mirror image of this position has developed among biologists who identify themselves as new atheists, adding further fuel to the fire of an existing controversy. Methodologically speaking, the engagement of biology and theology will depend on different philosophical presuppositions according to basic models of (a) conflict, (b) independence, (c) dialogue, and (d) integration. The biological sciences also have broader relevance to allied subject domains including, for example: (a) ecological, agricultural, animal, and environmental sciences; (b) anthropological, social, and political sciences; (c) medical sciences, including genetic science and embryo development; and (d) new technologies that include bioengineering. Theological engagement with the biological component of each of these domains is particularly intense where there are controversial ethical issues at stake that seem to challenge specific Christian beliefs about human nature or divine purpose. A more positive approach to the biological sciences that draws on research in the constructive systematic theological task, while avoiding historically naïve forms of natural theology, is starting to emerge in the literature. Within Orthodox, Catholic, and Protestant Christian traditions, there is a spectrum of possible positions, such that the field of science and theology as a whole tends to be ecumenical in orientation rather than divided along denominational boundaries. The Catholic and Orthodox churches, however, give greater precedence to official statements by their respective churches that then influence public reception of controversial issues in biology and theology in particular ways.
Certainty and Security in Martin Luther's Theology
Susan E. Schreiner
Crucial for Luther's theology and his own experience was the question of whether one's salvation was certain. And the security of the truth which underlay doctrine was complexly related to that question. Luther thus received and developed notions of certitude and security. The concepts as Luther inherited them have a long and somewhat complicated history that can be traced back to ancient Greece. These terms were often distinct throughout antiquity and up to contemporary times. The term "security" has referred to the realm of the political; namely, the security or tranquility of the city state or "nation" both in terms of physical security in times of conflict and also in the history of law. Certitude has a more complex history. For example, Aristotle often understood certainty or akribeia to mean precision, especially in mathematical terms. Those sciences that had the most properties removed (aphaeresis) were the most precise and consequently the most certain. Most prominent in the history of certitudo was the issue of epistemic certainty. Thus we find in Augustine's doctrine of illumination that uncreated, immutable exemplars were the guarantors of certainty. It was in the later Middle Ages that the issue of epistemic certainty, in the form of mental representation, became a controversial topic. Scotus criticized Henry of Ghent's views of human cognition and contended that certainty could be had only of self-evident propositions, knowledge of contingent acts, repeated occurrences ordained by God, and sense knowledge of the external world. Ockham argued for epistemic certainty on the basis of self-evident propositions and, most importantly, the reliability of intuitive cognition of individual external objects.
Certainty also had a long history in Christian theology and most often referred to the certainty of faith. Certitude was the conviction of the truth regarding the contents of the faith. Frequently the issue referred to the relationship between faith and reason. Certainty referred primarily to definition of the Christian faith. Not surprisingly, throughout the Christian tradition, certainty was related to the problem of heresy. The early church Fathers tried to establish orthodox doctrine over and against various heretical groups. Everyone agreed that the foundation for Christian truth was Scripture. However, different people interpreted the Bible in ways that were judged to be contrary to Christian faith. Around the year 434, Vincent of Lérins provided a rule that distinguished Catholic truth from heresy. This "Vincentian Canon" required that Christian truth be that which was believed everywhere, always, and by all (Quod ubique, quod semper, quod ab omnibus). These criteria guaranteed the certainty and stability of doctrine. One target of Vincent's was probably Augustine, because he could be quoted against himself. Due to the many conversions in his life, Augustine made many pronouncements he later retracted, and such retractions were not meant to contribute to uncertainty about the faith. Medieval Scholastic inheritors of Augustine continued to define faith as a cognitive certitude. Their training in dialectic was crucial because it provided the certainty of doctrine against heretics. Luther was trained in dialectic, but in his Disputation against Scholastic Philosophy he opposed the use of Aristotle and logic in theology. Nonetheless, dialectic remained a subject in the university at Wittenberg.
Dialectic could not answer the questions of certainty for which Luther sought answers. His questions were about the certainty of salvation and, for Luther, this certainty could only be found in Scripture and the experience of the Holy Spirit. Such certainty also required a redefinition of faith. As the various reformations continued to divide Western Christendom, controversies about the exegesis of Scripture multiplied both among various reformers and between reformers and Catholics. Throughout the course of the turbulent 16th century, the real source of certainty for all parties became the Holy Spirit.
Throughout the late Middle Ages, certainty and security referred to the relationship between the individual and God. For Martin Luther and the other Protestant reformers, these terms took on a meaning beyond the faithful knowledge of the contents of the faith. Any examination of Luther's writings show that he used "security" and "certainty" synonymously to refer to the certitude of salvation whereby one experienced the security, assurance, and certitude of God's benevolent will. Moreover, despite his lack of a firm terminology, Luther meant the same thing by "the certainty of forgiveness," "the certainty of justification," and "the certainty of God's good will," as well as the phrase, "the certainty of being in a state of grace." All of these phrases referred to the certainty of salvation or the security of knowing that God's benevolence was directed to one's own individual salvation.
The Common Core Thesis in the Study of Mysticism
Ralph W. Hood Jr.
The common core thesis contends that mystical experience is an ultimate non-sensuous experience of unity of all things. It can be identified within major faith traditions, whether explicitly religious or not. Its roots are in the work of William James who explored mystical experience outside the limits imposed by what he perceived as only a provisional natural science assumption of the newly emerging discipline of empirical psychology. Following the explicit phenomenological work of Walter Stace, the phenomenology of a universal core to mystical experience has been operationalized and an explicit psychometric measure developed to allow empirical assessment of the claim to a common core to mysticism. It is the linkage of psychometric approaches to the work of James and Stace that is now known explicitly as the common core thesis. The common core thesis needs to be delineated from the perennialist thesis popularized by Aldous Huxley in which there is postulated not only a common core experience, but also values and practices claimed to be associated with this experience if not directly derived from it. Psychometric and empirical evidence for the common core thesis is substantial and continues to accumulate. The common core thesis is restricted to mystical experience and assumes that this experience seeks to express itself in various faith traditions, whether religious or not, but is not restricted to or defined adequately by the culture or language with which this experience is interpreted. Unlike the perennialist thesis, the common core thesis does not assume that any common theology, philosophy, or practice necessarily follows from mystical experience.
Creation and Contingency
Dirk Evers
Contingency is a term that occurs in philosophical discourse as well as in theology in a number of contexts and with a number of meanings. In its modern sense the English term contingency refers to events, processes, or properties that may occur, but are not certain to occur; or that have, but might not have, occurred, because they depend on factors beyond our knowledge or which themselves are contingent. Generally speaking, it refers to events, objects, and properties that could be otherwise, that do not have to be as they are, and that do not have to be at all, and for whose existence we cannot give a sufficient cause. Thus contingency covers a whole range of meanings, including "not necessary," "by chance," "random," and "unpredictable."
In the discourse on science, the debate pivots on questions of determinism vs. indeterminism in physics (especially in quantum physics and in systems theory), on the contingent character of the cosmos and its fundamental physical laws, and on the question of whether the development of evolution and the actual forms of life that result from it are merely coincidental in biology. Some have referred to the first form of contingency as nomological and to the second as local contingency (Robert J. Russell, "Contingency in Physics and Cosmology: A Critique of the Theology of Wolfhart Pannenberg," Zygon 23.1 [1988]). The alternative is between physical determinism (all events necessarily follow from prior initial conditions, so that contingency only refers to a lack of knowledge) and indeterminism (some events are not determined by prior conditions, hence contingency is an ontological fact). In religion and theology, contingency often marks the fundamental difference between the Creator and creation. It is used in ontological and cosmological proofs of the existence of God in the sense that all created beings cannot account for their own existence, but—in their contingency—point to a Creator, who is not contingent, but the necessary ground of his or her own being. However, it is disputed whether such a conclusion is valid or itself contingent. Another divide is between those who argue for total divine predestination (God determines everything that happens; again contingency is only a human category regarding insufficient knowledge and insight) and those who argue that God leaves some things to chance or to being determined autonomously by created entities. A consequence of the latter view seems to be that God cannot have sufficient fore-knowledge with regard to the process of creation so that God's omniscience and omnipotence seem in danger. On the other hand, the option of total predestination faces the problem that in its view the Creator seems to be responsible for everything, including all evil.
The Distinction between Law and Gospel in Martin Luther's Theological Development
Charles P. Arand
Martin Luther's insistence on the proper distinction between law and gospel in theology marks one of his most important contributions to the Reformation movement and subsequent Protestant theology. In particular, it played the critical role in Luther's "breakthrough" by which he came to his understanding of God's righteousness and his justification of the sinner. The distinction between law and gospel served at least two key functions in his thought. First, it kept the story of Christ focused on the benefits to people achieved by his death and resurrection. In this way, it magnified Christ's work in accomplishing a person's justification. As a corollary, it provided consolation to Christians struggling with the burden of their sins. Second, the distinction of law and gospel served as a hermeneutical tool for pastors not only to interpret the scriptures in line with their purpose, but also to apply the scriptures in a pastoral way to the lives of their people in order to comfort them and to strengthen their faith. Luther's distinction of law and gospel raised questions for his followers regarding the law and whether or not it had any positive role to play within the Christian life.
Luther's distinction between law and gospel is closely related to several other distinctions in his theology. First, it bears a number of similarities with Luther's distinction of the two kinds of righteousness. But whereas the latter focuses on a description of anthropology, law and gospel focuses on the works of God by which he brings about two kinds of righteousness in the life of a person. Second, law and gospel is also related to Luther's distinction of the two realms. But whereas the latter focuses on how God rules with his left hand for the well-being of creation and with his right hand for the well-being of the church, law and gospel deal with the two works of God by which he brings about his goals for creation and the church. In the centuries since, scholars have debated aspects of Luther's distinction, particularly as it impinged on the understanding of the third use of the law.
Eucharistic Liturgy and Theology
John Baldovin
The Eucharist is a liturgical meal of bread and wine, which is almost always preceded by a service of reading the Scriptures. Christians attribute the origin of the Eucharist to Jesus Christ himself at the Last Supper on the night before he died. Many Christians regard the Eucharist as a sacrament and as their central ritual, and many celebrate the Eucharist weekly or even more often. This sacred meal has had various names throughout history: the Lord's Supper, Holy Communion, the Offering, the Divine Liturgy, the Mass. The most common name in the early 21st century, however, is Eucharist, which derives from the Greek word Eucharistia, a thanksgiving.
What we know since the 3rd century as the basic form of the Christian Eucharist is most probably the result of a number of trajectories from the first 150 years of Christianity coming together, including: fellowship meals in remembrance of Jesus, celebrations of his passion and resurrection, and the tradition of his significant meals such as the Last Supper and the Supper at Emmaus (Luke 24).
In the late 4th and 5th centuries, many local traditions coalesced to produce (1) a basic common form of Eucharistic liturgy consisting of entrance rite, liturgy of the word, homily, prayers, the sharing of a kiss of peace, presentation of gifts of bread and wine, Eucharistic prayer, Lord's Prayer, fraction of the bread, distribution of communion, and dismissal; and (2) the various traditional liturgical families tied to major Christian cities: Byzantine (Constantinople, Jerusalem, Antioch), Coptic (Alexandria), East Syrian (Edessa), and Roman.
The church of the first millennium knew a common affirmation of the understanding of Christ's real presence in the Eucharistic elements as well as a variety of ways of expressing the notion of Eucharist as sacrifice. The first controversies over how to express Christ's presence arose in the 9th century, and they rose to a crescendo with Berengar of Tours in the 11th century. The most sophisticated explanation of that presence (transubstantiation) was provided by Thomas Aquinas in the mid-13th century.
The Protestant reformers of the 16th century made various criticisms of traditional Roman Catholic theology and practice. They insisted on using the language of the people, giving communion in both bread and wine, and dismissing the language of Eucharistic sacrifice. The Reformed tradition (John Calvin) and the Lutheran differed considerably, however, on how to affirm Christ's presence in the Eucharistic celebration, with Luther taking a much more realist position and Calvin a more "spiritual" understanding. The Church of England was reluctant to take sides in this discussion and its own theological position on the Eucharist remains a matter of debate.
The liturgical movement of the 19th and 20th centuries, combined with renewed interest in biblical and patristic scholarship, has produced a remarkable convergence among various Christian churches, and it has led to Eucharistic liturgies among Catholics, Anglicans, Lutherans, and Methodists that bear a notable similarity to one another.
God in Martin Luther
Jan-Olav Henriksen
Luther's understanding of God saturates his oeuvre, and in turn, this understanding is saturated by his doctrine of the justification of the sinner. God is the sovereign source and origin of all that is, and Luther develops his understanding of God in a manner that tries to safeguard this position in such a way that the personal relationship to God becomes the focus point for all he says. The doctrine of God as creator and as savior is modeled in a parallel way in Luther, as he sees God as the source of everything positively in both contexts. God is the sole giver of the gifts that human life requires. As creator, God is omnipresent, omniscient, and sovereign. Nothing can determine God. God is accordingly also the only instance in reality that has free will. Everything else is dependent on God, God's foreknowledge, and God's predestination. It is possible to see Luther's position as an attempt to offer the human being a reliable and trustworthy notion of God, someone he or she can cling to in times of despair and desolation. The only God who deserves to be God, who is trustworthy with regard to being able to provide a safe and reliable basis for human life, is the God who justifies the sinner because of God's own righteousness. In contrast, a human who puts her trust in herself and her own works or merits makes herself a god and will not be able to stand justified coram deo in the last judgment.
Luther develops the idea about God's hiddenness in different ways, most notably in his ideas about the hidden God in De servo arbitrio. But also in his notion of the theology of the Cross in the Heidelberg Disputation, and in other places where he writes about the masks of God, behind which God hides in order to do God's work, we can see related or similar ideas. Thus, Luther develops an ambiguous element in his understanding of God.
The Incarnation in Martin Luther's Theology
Anne Käfer
Luther's understanding of the Incarnation concerns various subject areas in his theology, among them his understanding of scripture, his teaching on the sacraments in particular, as well as his description of a human being's life of faith. All these subject areas are based on Luther's Christology, which is essentially determined by his insights into the Incarnation and the humanity of God in Jesus Christ.
Luther's description of the Incarnation and the humanity of God is particularly oriented towards the creed of Chalcedon. The insight that Christ is at the same time true human and true god is something Luther holds as relevant to salvation. For this reason, it is important for him on the one hand to think about the Incarnation of God in a Trinitarian context and thereby to highlight Christ's divine existence. On the other hand, he refers to the concept of the Virgin Birth in order to show that God was born a real human being. Luther describes the union of God and man in Christ principally as a reciprocal exchange of the respective divine and human characteristics. He uses the figure of the communication of properties (communicatio idiomatum) to highlight the Incarnation's fundamental significance for salvation, which becomes manifest in the course of Christ's life.
Luther's conception of the fact and manner in which human and divine natures are united with each other in Christ is of soteriological relevance. With the incarnate God, the sin that Christ has taken upon himself for the salvation of humankind is defeated on the Cross, since by virtue of his human nature the characteristics of being able to suffer and to die were proper to the incarnate Son of God. Accordingly, God himself suffers and dies on the Cross in Christ for his own creatures under the burden of their sins. On the Cross, the God who died in Christ and with his resurrection has overcome the death of sin meets his creatures so that they attain faith and ultimately eternal life in community with God. This saving event is, according to Luther, founded in God's immeasurable love.
The saving effectiveness of Incarnation, Cross, and resurrection presupposes Christian proclamation, according to Luther. The preaching of the incarnate God is needed, so that through the operation of the Holy Spirit the truth of the proclaimed event can be recognized and faith can thereby arise. In faith in the Son of God who has become man, the believer himself experiences a most intimate connection with Christ. According to Luther, this community of faith determines the consummation of the life of the believer, who therefore lives in love for God and for neighbor because the love of God has been revealed to him/her in Christ.
The community of Christ's faithful with one another is, according to Luther, above all formed through the celebration of the sacraments. In celebrating them, the believers experience the real presence of the incarnate God in Christ, through whom they are bound in faith based on the communication of properties between the human and divine natures.


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8 Great Games Like Sims
The Game of Life was likely the first life-simulation game, though the board game is a poor imitation of the real thing. Players, represented by pegged pieces of blocky pastel blue and pink, hit major milestones—graduating from college, choosing a profession, getting married, buying property, and investing in stock—as they cruise the road, filling their cars with more pegged plastic children.
Making games like Life more lifelike required the introduction of some artificial intelligence. Maxis and Electronic Arts created SimCity, which gave birth to The Sims in 2000, bringing the 3D-rendered Sims to PC screens. Players had authority over the miniature avatars, but not absolutely so. The Sims can exercise, clean, cook, watch TV, read, and play PC games on their own. Things that require more effort in real life—finding a job, paying the bills, and having children—are left up to the deus ex machina, the player. Whether you are a benign ruler or an evil one is up to you. (Admit it, on a few occasions you killed off your Sim's spouse by leading them into the pool and removing the ladder…)
The Sims became the best-selling game in history within a year of its release and its popularity gave rise to a host of new life-simulation games. Even though most of the games don't have goals beyond the basics of day-to-day living, they can be extremely addicting. Characters can drift endlessly or embark on solid life paths. There's something reassuring about a place where things happen in real time—rain falls, seasons change, holidays are celebrated—but players can exert control and walk away from even the worst of consequences.
But maybe you're tired of The Sims and have even exhausted the expansion packs: Livin' Large, House Party, Hot Date, Vacation, Unleashed, Superstar, and Makin' Magic. That's understandable; virtual life can get a little boring. These eight alternative realities offer up some variety.
1 Virtual Villagers
2 Animal Crossing: City Folk
3 Virtual Families
4 The Movies
5 Kudos 2
6 A Kingdom for Keflings
7 SocioTown
8 Second Life


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No pleasure in this pain. Well, this story has a happy ending. But Jana Novotna's 1993 choke in the Wimbledon final — and her subsequent crying on the shoulder of the Duchess of Kent — rang in at no. 1 on a Tennis Channel countdown of greatest chokes of all time. And how could we not give it a little bit of ink prior to the grasscourt season flying into full force over the next month? Novotna swatted away a 4-1 third-set lead against Steffi Graf to lose in the Wimbledon final that year, but after losing to Martina Hingis in the '97 title match, she finally walked away (rightfully so) as champ in 1998. Check out her crying below.
More: Caroline Wozniacki stays alive in Copenhagen | Ivanovic leads charge at Eastbourne
The men: Tsonga upsets Rafa, Murray takes out A-Rod and a surprise run by a British wildcard at Queens | Draw