text:
Kyle Faircloth is the director of intercultural studies at Malaysia Baptist Theological Seminary in Penang, Malaysia, and a PhD student at the University of Bristol, UK.
Although evangelicals agree the church must be fervent in seeking to reach those who have little or no access to the gospel, this missiological consensus has not led to a theological consensus regarding the salvific state of those whom the church never reaches. Yet Daniel Strange seeks to throw fresh light on the discussion by proposing an alternative understanding of “unevangelized” based on a more nuanced explanation of divine revelation. This article will summarize Strange’s theory and then evaluate his approach by using the doctrinal rules instantiated by the solus Christus, sola fide, and fides ex auditu principles. For however one answers this disputed question in theology, Scripture is clear that salvation is through Christ alone by faith alone and that faith comes from hearing. The hope is that this doctrinal typology will facilitate not only this particular review, but also indicate a common theological environment in which evangelical theories on the unevangelized might be formulated and assessed.
Hence he claims that because “the ‘Reformed’ evangelical paradigm” precludes universal atonement, “there is no ‘problem’ of the unevangelised.”12 Yet if there are those who have only received general revelation, what then is this “light” and “responsibility” outside of special revelation?
As noted earlier, Strange attempts to make his case from a Reformed theological perspective, and specifically from “within the tradition represented by the Magisterial Reformers especially John Calvin and his followers.”38 Thus we might anticipate his claim that general revelation alone does not save but is enough to “condemn and ‘render without excuse.’”39 But whereas theologians usually base this assertion on an understanding that general revelation consists of little more than God’s communication of himself through the natural order,40 Strange distinguishes his approach by bringing in a much needed christological dimension to this standard confession.41 By connecting the Reformed appropriation of the prisca theologia to the protoevangelium in Genesis 3:15, he provides a framework to support his claim that God does not condemn the unevangelized for merely rejecting him through natural revelation, but for suppressing the proclamation of the gospel as well. Thus he is to be lauded for seeking to emphasize the need for an epistemic connection to the gospel of Christ in the theological discussion of the unevangelized. With this in mind, because Strange makes Genesis 3:15 the epistemic axiom of his understanding of revelation, we will focus on this particular point and seek to evaluate his theory scripturally, historically, and theologically from within his own stated terms of confessional faith.42 Our doctrinal typology for this assessment is that salvation is through Christ alone by faith alone, and faith comes from hearing (solus Christus, sola fide, and fides ex auditu).
First, scripturally speaking, we might question whether Genesis 3:15 is technically the first proclamation of the gospel whereby God announces his messianic intent in such a way that distinguishes this moment as the gospel’s epistemic source. For a canonical reading of Scripture shows that when Paul regards the source of human sin, death, and condemnation he points to Adam (Rom 5:12−21),47 but when he regards the first proclamation of the gospel and the basic elements for understanding faith in Christ, he points to Abraham (Rom 4:1−25; Gal 3:7−9, 15−29). This is not to say that God waited until the covenant with Abraham to initiate his redemptive work or that Strange has no theological basis for interpreting Genesis 3:15 as the protoevangelium.48 Rather, the point is that the promise given through Abraham is the hermeneutical lens for working out this interpretation. So although he seeks to explain Genesis 3:15 as the time “when the whole of humanity was in proximity of redemptive-historical events,”49 Strange nonetheless must rely exegetically upon Genesis 12 to support this argument. For the liminal moment from which we discern God’s redemptive intent is historically and textually correlated to its substantiation in Abraham. To be sure, Strange asserts that “Abraham and his descendants are a part of this ‘seed’ theology (cf. Gen. 3:15),”50 but it is perhaps more accurate to speak of Abraham and his descendants as the progenitor of this seed theology. For an intratextual reading of Scripture places the epistemic source of the protoevangelium within the historical period beginning with Genesis 12, when, as Paul declares, the gospel was preached “beforehand to Abraham” (Gal 3:8 NASB). This is why Christopher Wright asserts that “fromthe great promise of God to Abraham in Genesis 12:1−3 we know this God to be totally, covenantally and eternally committed to the mission of blessing the nations throughthe agency of the people of Abraham.”51 Thus, strictly speaking, the epistemological source of the gospel is Genesis 12:3.
While Strange recognizes a “gradual progression in the specificity of revelation as redemptive history progresses,” he nonetheless collapses God’s “authentic and genuine knowledge of himself and his salvation in his chosen people” into the textual and historical moment of Genesis 3:15.57 But if this particular text in Scripture demands further illumination before readers can grasp its redemptive content then, scripturally speaking, there is no reason to assume this particular moment in history comprises the epistemic origin of the gospel apart from further revelation in time. As John Sailhamer points out, “There remains in this verse a puzzling yet important ambiguity: Who is the ‘seed’ of the woman? It seems obvious that the purpose of verse 15 has not been to answer that question, but rather to raise it. The remainder of the book is, in fact, the author’s answer.”58 There is therefore no definitive intratextual support for claiming that those who lived in historical proximity to God’s verbal response to human sin in Genesis 3 would have understood these words as an offer of messianic redemption to which they must respond in faith. Hence, one can discern the messianic intent of this verse, if any, historically and textually only after Abraham.
Irenaeus teaches that Christ unlocked his self-communication in Scripture for the apostles, and we receive this hermeneutic through the apostolic proclamation of Christ. He claims that it is impossible to see the protoevangelium in Genesis 3:15 prior to the life, death, and resurrection of Christ (Haer. 4.26.1). Thus, scripturally and historically speaking, Abraham is the epistemic source for discerning the person of Christ (Gal 3:7−9), and Christ is the epistemic source for discerning all that is written of him in the corpus of Scripture (Luke 24:27, 32, 44). Walter Moberly concludes, “Israel’s scriptures not only prepare the way for Christ, … there is also a retrospective movement from Jesus back to Israel’s scriptures whereby they are recognized to be what they would not otherwise be recognized to be.”61 Therefore if one can perceive the gospel in Genesis 3:15 only after Christ, and indeed this potential interpretation did not obtain until the second century AD, then once again there is little reason to assume the original hearers comprehended and responded to a messianic purpose with just these words alone.
Third, considering Strange’s commitment to a “classical” Reformed theology, it is perhaps significant, theologically speaking, that John Calvin chooses the plural translation of “offspring” in Genesis 3:15, and thus appeals to the sensus plenior for a christological reading. He makes this connection in several steps. First, he interprets the plain meaning of the text to be “that there should always be the hostile strife between the human race and serpents” and that humanity will remain “superior” to serpents.62 Then, in a second step, he makes a “transition” to an anagogical interpretation whereby God “assails Satan under the name of the serpent,” so that people may first “learn to beware of Satan as of the most deadly enemy; then, that they may contend against him with the assured confidence of victory.”63 Thus, as regards the meaning of the verse itself, Calvin interprets “the seed to mean the posterity of the woman generally.”64 Yet because it is true that many people do indeed fall under the power of Satan, he connects this verse to Christ in a final step through a Pauline explanation of Abraham, saying, “So Paul, from the seed of Abraham, leads us to Christ.”65 In the end, Calvin understands the seeds of the woman to signify the church, which will gain victory over Satan through the seed of Abraham; who is Christ the Head.66 So we find that Calvin also identifies the protoevangelium beginning with Abraham and discerned only after Christ.
Though Strange need not agree with Calvin’s interpretation of Genesis 3:15, he would do well to work through Calvin’s position as he seeks to develop his own Reformed view. For if both Paul and Calvin place the protoevangelium with Abraham through a post-advent reading of Scripture, then this fact alone must have substantial implications for his single-source theory of revelation.
Again, the strength of Strange’s theory lies in his recognition of the need for an explicit connection with the proclamation of the gospel in the discussion of the unevangelized. And he takes a positive step towards filling this theological gap by highlighting Psalm 19 and asserting that this passage “is a microcosm of the symbiotic relationship between general and special revelation,” and that “God’s purpose in general revelation has never been for it to function independently of his ‘worded’ special revelation.”67 Yet in light of the doctrinal setting effected by the solus Christus, sola fide, and fides ex auditu, there is a critical weakness in the way he develops this strength.
For instance, if general and special revelation cannot operate apart from each other, and if general revelation includes a remnant of special revelation for which people are guilty through their implicit suppression, then it is just as possible they can be forgiven through their implicit acceptance of this ubiquitous knowledge. The problem for Strange is that in claiming there is a vestige of special revelation among the unevangelized, the logical structure of his argument requires that he allow for the Spirit’s work of special grace as well; otherwise there remains an internal dissonance in his theory.73 Strange holds that one cannot separate the ontological work of special grace from the epistemological presence of special revelation.74 Thus, irrespective of its condition—whether in “embryonic” or “remnantal” form—the presence of this revelation includes the regenerative work of the Spirit.75 So the only way he can balance his theory is to either allow the possibility that the unevangelized can have implicit faith in the same way they have implicit false faith—i.e., through the flow of universal knowledge about God and Christ rooted historically in the protoevangelium of Genesis 3:15—or explain how the unevangelized can have explicit false faith in the same way the evangelized can have explicit saving faith—i.e., fides ex auditu—thus making his notion of remnantal revelation irrelevant. Yet considering his particular Reformed theological framework, the first option cannot support an evangelical understanding of solus Christus, sola fide, and fides ex auditu (the crux of his criticism of Pinnock), leaving only the second option, which would require substantive changes to his theory.
To this purpose, Strange may want to set aside the scientific notion of a monogenetic view of human origins, the anthropological theory of original monotheism, and the deistic version of prisca theologia to make better use of his stated doctrinal and confessional material.76 For if the scriptural, historical, and theological resources indicate that the protoevangelium was introduced with Abraham so that everyone was not, has not been, and still are not in proximity to redemptive-historical events, then how might one explain false faith without separating the ontological and epistemological elements of faith? For this he may find creedal support from the Baptist confessions listed in his theological material, which state, “Nothing prevents the salvation of the greatest sinner except his own voluntary refusal to accept Jesus Christ as teacher, Saviour and Lord.”77 Thus he might speculate on how non-elect unevangelized people will come to refuse Christ explicitly.
Or, if the Reformed doctrines of total depravity and particular atonement imply that there is no “problem” of the unevangelized,78 then perhaps he could approach this subject indirectly by addressing related questions within Reformed theology perceived to be genuine problems. As George points out in his review of Strange, “There are a cluster of issues even Reformed theologians need to think through more clearly than has yet been done. What about the salvation of those who die in infancy, or those who remain mentally incompetent?”79 For instance, the Westminster Confession states, “Elect infants, dying in infancy, are regenerated, and saved by Christ, through the Spirit, who works when, and where, and how he pleases: so also are all other elect persons who are incapable of being outwardly called by the ministry of the Word” (10.3). Thus to affirm this confession, he might seek to explain how this particular group of unevangelized people will eventually receive the outward calling of the Word for saving faith—that is, the “fully orbed character of notitia, fiducia and assensus” ministered ex auditu.80 And by dealing with this issue he may also discover ways to approach the broader theological question of the unevangelized.
As his theory stands, however, his assertion that all humanity was in proximity to the gospel of faith and salvation in Genesis 3:15, and his subsequent notion of remnantal revelation whereby all people have epistemic guilt through implicit false faith, compromises the doctrinal relation between the sola fide and fides ex auditu principles. That is to say, if faith obtains through explicit hearing of the word of Christ (Rom 10:17), then the necessary epistemic conditions for belief are the same conditions necessary for unbelief. Which means that just as the notion of remnantal revelation cannot support the possibility of saving faith among the unevangelized, neither can it support the possibility of false faith. Yet if Strange will allow his scriptural and confessional material to have primary influence over the speculative nature of his theory,81 then perhaps he will be in a better position to offer a creative articulation of revelation for addressing the issue of the unevangelized.
 “Inclusivism” is the standard label in the theology of religions for positions which affirm that salvation is found only in Jesus, yet are open to the idea of implicit faith and, traditionally, the possibility that other religions contain salvific elements. See, Paul F. Knitter, Jesus and the Other Names: Christian Mission and Global Responsibility (Maryknoll, NY: Orbis, 1996), 4–12; or Christopher J. H. Wright, The Uniqueness of Jesus (London: Monarch, 2001), 37–85.
 Daniel Strange, The Possibility of Salvation Among the Unevangelised: An Analysis of Inclusivism in Recent Evangelical Theology, Paternoster Theological Monographs (Eugene, OR: Wipf & Stock, 2006), 26.
 Clark Pinnock, A Wideness in God’s Mercy: The Finality of Jesus Christ in a World of Religions (Grand Rapids: Zondervan, 1992).
 Strange, The Possibility of Salvation Among the Unevangelised, 219–24.
 Timothy George, review of The Possibility of Salvation Among the Unevangelised, by Daniel Strange, Them 31 (2006): 110.
 Strange, The Possibility of Salvation Among the Unevangelised, 36–38, 304–6. The belief in universal atonement, that Christ died for all, is different from the belief in universalism, that all will be saved.
 Daniel Strange, “General Revelation: Sufficient or Insufficient?,” in Faith Comes by Hearing: A Response to Inclusivism, ed. Christopher W. Morgan and Robert A. Peterson (Downers Grove, IL: InterVarsity Press, 2008), 40–77.
 Strange depends primarily on Gerald McDermott’s study of Jonathan Edwards’s use of prisca theologia. See, McDermott, Jonathan Edwards Confronts the Gods: Christian Theology, Enlightenment Religion, and Non-Christian Faiths (New York: Oxford University Press, 2000).
 See J. H. Bavinck, “General Revelation and the Non-Christian Religions,” Free University Quarterly 4 (1955): 43–55; idem, The J.H. Bavinck Reader, ed. John Bolt, James D. Bratt, and P. J. Visser (Grand Rapids: Eerdmans, 2013), 95–109.
 Daniel Strange, For Their Rock Is Not as Our Rock: An Evangelical Theology of Religions (Nottingham: InterVarsity Press, 2014); published in the USA under the title Their Rock Is Not Like Our Rock: A Theology of Religions (Grand Rapids: Zondervan, 2015). This article refers to the UK edition.
 Strange, For Their Rock Is Not as Our Rock, 98.
 Ibid., 104. Strange cites Peter Harrison in reference to the “single-source” theory of revelation, ‘Religion’ and the Religions in the English Enlightenment (Cambridge: Cambridge University Press, 1990), 131.
 Strange, For Their Rock Is Not as Our Rock, 98. Original monotheism is a theory that synchronizes world history with the chronology of biblical history to claim that the first religion of all human beings was the monotheistic faith of the Bible. For a contemporary assessment, see Winfried Corduan, In the Beginning God: A Fresh Look at the Case for Original Monotheism (Nashville: B&H Academic, 2013).
 Strange, The Possibility of Salvation Among the Unevangelised, 8.
 Strange, “General Revelation,” 41; cf. idem, The Possibility of Salvation Among the Unevangelised, 282; For Their Rock Is Not as Our Rock, 93, 324.
 For example, see The Canons of Dordt, “The First Main Points of Doctrine,” Article 4, and “The Third and Fourth Main Points of Doctrine,” Article 15.
 In For Their Rock Is Not as Our Rock, Strange develops a multifacited and multidisciplined theology of religions which deserves a fuller treatment than this article will provide. The following assessment will only consider his notion of revelation and salvation concerning the question of the unevangelised.
 Strange lists these confessional terms in The Possibility of Salvation Among the Unevangelised, 8–9; Gavin D’Costa, Paul F Knitter, and Daniel Strange, Only One Way? Three Christian Responses to the Uniqueness of Christ in a Pluralistic World (London: SCM, 2011), 92–93; and For Their Rock Is Not as Our Rock, 41–42.
 Strange, For Their Rock Is Not as Our Rock, 82.
 Strange, For Their Rock Is Not as Our Rock, 89–90.
 It is interesting, and perhaps relevant, to note that Paul was the first biblical author to make this connection.
 It is common parlance in Reformed theology to speak of the messianic intent of Genesis 3:15. For example, see, Michael S. Horton, The Christian Faith: A Systematic Theology for Pilgrims On the Way (Grand Rapids: Zondervan, 2011), 152n3, 972; Thomas R. Schreiner, The King in His Beauty: A Biblical Theology of the Old and New Testaments (Grand Rapids: Baker Academic, 2013), 19–20; and James M. Hamilton, God’s Glory in Salvation Through Judgment: A Biblical Theology (Wheaton, IL: Crossway, 2010), 82–91.
 Strange, For Their Rock Is Not as Our Rock, 104.
 Christopher J. H. Wright, The Mission of God: Unlocking the Bible’s Grand Narrative (Downers Grove, IL: IVP Academic, 2006), 63.
 C. John Collins, Genesis 1–4: A Linguistic, Literary, And Theological Commentary (Phillipsburg, NJ: P & R, 2006), 156.
 Ibid., 178–79; Jack Collins, “A Syntactical Note (Genesis 3:15): Is the Woman’s Seed Singular or Plural?,” TynB 48 (1997): 139–148; R. A. Martin, “The Earliest Messianic Interpretation of Genesis 3:15,” JBL 84, (December 1965): 425–27; Jason Derouchie, “The Blessing-Commission, the Promised Offspring, and the Toledot Structure of Genesis,” JETS 56 (2013): 219–47.
 He mentions this issue in The Possibility of Salvation Among the Unevangelised, 168–69 and in For Their Rock Is Not as Our Rock, 81, but only briefly with no discussion of the particular debate.
 Collins, Genesis 1–4: A Linguistic, Literary, 158. The sensus plenior refers to a “fuller” or “deeper” sense of the meaning of a text which goes beyond authorial intent.
 Ibid., 158–59; Collins notes Romans 16:20 and Revelation 12:17 as possibly alluding to Genesis 3:15, but also explains how this reading is by no means definitive.
 Strange, For Their Rock Is Not as Our Rock, 222–23.
 John H. Sailhamer, The Pentateuch as Narrative: A Biblical-Theological Commentary (Grand Rapids: Michigan: Zondervan, 1995), 108.
 Justin Martyr may also allude to this verse in Dial. 102. The earliest “messianic” interpretation of Genesis 3:15 may be the Septuagint, according to Collins, “A Syntactical Note,” 139–48.
 John Behr, The Way to Nicaea, The formation of Christian Theology 1 (Crestwood, NY: St. Vladimir’s Seminary Press, 2001), 132.
 R. W. L. Moberly, The Bible, Theology, and Faith: A Study of Abraham and Jesus (Cambridge: Cambridge University Press, 2000), 70.
 John Calvin, Commentaries on the Book of Genesis, trans. John King, repr. ed. (Grand Rapids: Eerdmans, 1948), 1:167–68.
 Strange, The Possibility of Salvation Among the Unevangelised, 221.
 Strange, For Their Rock Is Not As Our Rock, 82–87, 194.
 Gavin D’Costa also recognizes this issue in Strange’s theory of religions. See, D’Costa, “Gavin D’Costa Responds to Paul Knitter and Daniel Strange,” in D’Costa, Knitter, and Strange, Only One Way?, 149–50.
 Strange, For Their Rock Is Not as Our Rock, 221–22; idem, The Possibility of Salvation Among the Unevangelised, 139–290.
 Strange, For Their Rock Is Not As Our Rock, 222.
 Ibid., 108–10; see also Steven Studebaker, Jonathan Edwards’ Social Augustinian Trinitarianism in Historical and Contemporary Perspectives, Gorgias Studies in Philosophy and Theology (Piscataway, NJ: Gorgias Press, 2008), 222–23.
 1925 Baptist Faith and Message, 6, emphasis added; see also, The New Hampshire Confession of Faith, 6.
 Strange, The Possibility of Salvation Among the Unevangelised, 266.
 George, review of “The Possibility of Salvation Among the Unevangelised” (by Strange), 110.
 Knowledge, assent, and trust in Christ; see, Strange, For Their Rock Is Not As Our Rock, 222n22; also, The Possibility of Salvation Among the Unevangelised, 30.
 Strange, For Their Rock Is Not as Our Rock, 35.

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kyle faircloth is the director of intercultural studies at malaysia baptist theological seminary in penang, malaysia, and a phd student at the university of bristol, uk.
although evangelicals agree the church must be fervent in seeking to reach those who have little or no access to the gospel, this missiological consensus has not led to a theological consensus regarding the salvific state of those whom the church never reaches. yet daniel strange seeks to throw fresh light on the discussion by proposing an alternative understanding of “unevangelized” based on a more nuanced explanation of divine revelation. this article will summarize strange’s theory and then evaluate his approach by using the doctrinal rules instantiated by the solus christus, sola fide, and fides ex auditu principles. for however one answers this disputed question in theology, scripture is clear that salvation is through christ alone by faith alone and that faith comes from hearing. the hope is that this doctrinal typology will facilitate not only this particular review, but also indicate a common theological environment in which evangelical theories on the unevangelized might be formulated and assessed.
hence he claims that because “the ‘reformed’ evangelical paradigm” precludes universal atonement, “there is no ‘problem’ of the unevangelised.”12 yet if there are those who have only received general revelation, what then is this “light” and “responsibility” outside of special revelation?
as noted earlier, strange attempts to make his case from a reformed theological perspective, and specifically from “within the tradition represented by the magisterial reformers especially john calvin and his followers.”38 thus we might anticipate his claim that general revelation alone does not save but is enough to “condemn and ‘render without excuse.’”39 but whereas theologians usually base this assertion on an understanding that general revelation consists of little more than god’s communication of himself through the natural order,40 strange distinguishes his approach by bringing in a much needed christological dimension to this standard confession.41 by connecting the reformed appropriation of the prisca theologia to the protoevangelium in genesis 3:15, he provides a framework to support his claim that god does not condemn the unevangelized for merely rejecting him through natural revelation, but for suppressing the proclamation of the gospel as well. thus he is to be lauded for seeking to emphasize the need for an epistemic connection to the gospel of christ in the theological discussion of the unevangelized. with this in mind, because strange makes genesis 3:15 the epistemic axiom of his understanding of revelation, we will focus on this particular point and seek to evaluate his theory scripturally, historically, and theologically from within his own stated terms of confessional faith.42 our doctrinal typology for this assessment is that salvation is through christ alone by faith alone, and faith comes from hearing (solus christus, sola fide, and fides ex auditu).
first, scripturally speaking, we might question whether genesis 3:15 is technically the first proclamation of the gospel whereby god announces his messianic intent in such a way that distinguishes this moment as the gospel’s epistemic source. for a canonical reading of scripture shows that when paul regards the source of human sin, death, and condemnation he points to adam (rom 5:12−21),47 but when he regards the first proclamation of the gospel and the basic elements for understanding faith in christ, he points to abraham (rom 4:1−25; gal 3:7−9, 15−29). this is not to say that god waited until the covenant with abraham to initiate his redemptive work or that strange has no theological basis for interpreting genesis 3:15 as the protoevangelium.48 rather, the point is that the promise given through abraham is the hermeneutical lens for working out this interpretation. so although he seeks to explain genesis 3:15 as the time “when the whole of humanity was in proximity of redemptive-historical events,”49 strange nonetheless must rely exegetically upon genesis 12 to support this argument. for the liminal moment from which we discern god’s redemptive intent is historically and textually correlated to its substantiation in abraham. to be sure, strange asserts that “abraham and his descendants are a part of this ‘seed’ theology (cf. gen. 3:15),”50 but it is perhaps more accurate to speak of abraham and his descendants as the progenitor of this seed theology. for an intratextual reading of scripture places the epistemic source of the protoevangelium within the historical period beginning with genesis 12, when, as paul declares, the gospel was preached “beforehand to abraham” (gal 3:8 nasb). this is why christopher wright asserts that “fromthe great promise of god to abraham in genesis 12:1−3 we know this god to be totally, covenantally and eternally committed to the mission of blessing the nations throughthe agency of the people of abraham.”51 thus, strictly speaking, the epistemological source of the gospel is genesis 12:3.
while strange recognizes a “gradual progression in the specificity of revelation as redemptive history progresses,” he nonetheless collapses god’s “authentic and genuine knowledge of himself and his salvation in his chosen people” into the textual and historical moment of genesis 3:15.57 but if this particular text in scripture demands further illumination before readers can grasp its redemptive content then, scripturally speaking, there is no reason to assume this particular moment in history comprises the epistemic origin of the gospel apart from further revelation in time. as john sailhamer points out, “there remains in this verse a puzzling yet important ambiguity: who is the ‘seed’ of the woman? it seems obvious that the purpose of verse 15 has not been to answer that question, but rather to raise it. the remainder of the book is, in fact, the author’s answer.”58 there is therefore no definitive intratextual support for claiming that those who lived in historical proximity to god’s verbal response to human sin in genesis 3 would have understood these words as an offer of messianic redemption to which they must respond in faith. hence, one can discern the messianic intent of this verse, if any, historically and textually only after abraham.
irenaeus teaches that christ unlocked his self-communication in scripture for the apostles, and we receive this hermeneutic through the apostolic proclamation of christ. he claims that it is impossible to see the protoevangelium in genesis 3:15 prior to the life, death, and resurrection of christ (haer. 4.26.1). thus, scripturally and historically speaking, abraham is the epistemic source for discerning the person of christ (gal 3:7−9), and christ is the epistemic source for discerning all that is written of him in the corpus of scripture (luke 24:27, 32, 44). walter moberly concludes, “israel’s scriptures not only prepare the way for christ, … there is also a retrospective movement from jesus back to israel’s scriptures whereby they are recognized to be what they would not otherwise be recognized to be.”61 therefore if one can perceive the gospel in genesis 3:15 only after christ, and indeed this potential interpretation did not obtain until the second century ad, then once again there is little reason to assume the original hearers comprehended and responded to a messianic purpose with just these words alone.
third, considering strange’s commitment to a “classical” reformed theology, it is perhaps significant, theologically speaking, that john calvin chooses the plural translation of “offspring” in genesis 3:15, and thus appeals to the sensus plenior for a christological reading. he makes this connection in several steps. first, he interprets the plain meaning of the text to be “that there should always be the hostile strife between the human race and serpents” and that humanity will remain “superior” to serpents.62 then, in a second step, he makes a “transition” to an anagogical interpretation whereby god “assails satan under the name of the serpent,” so that people may first “learn to beware of satan as of the most deadly enemy; then, that they may contend against him with the assured confidence of victory.”63 thus, as regards the meaning of the verse itself, calvin interprets “the seed to mean the posterity of the woman generally.”64 yet because it is true that many people do indeed fall under the power of satan, he connects this verse to christ in a final step through a pauline explanation of abraham, saying, “so paul, from the seed of abraham, leads us to christ.”65 in the end, calvin understands the seeds of the woman to signify the church, which will gain victory over satan through the seed of abraham; who is christ the head.66 so we find that calvin also identifies the protoevangelium beginning with abraham and discerned only after christ.
though strange need not agree with calvin’s interpretation of genesis 3:15, he would do well to work through calvin’s position as he seeks to develop his own reformed view. for if both paul and calvin place the protoevangelium with abraham through a post-advent reading of scripture, then this fact alone must have substantial implications for his single-source theory of revelation.
again, the strength of strange’s theory lies in his recognition of the need for an explicit connection with the proclamation of the gospel in the discussion of the unevangelized. and he takes a positive step towards filling this theological gap by highlighting psalm 19 and asserting that this passage “is a microcosm of the symbiotic relationship between general and special revelation,” and that “god’s purpose in general revelation has never been for it to function independently of his ‘worded’ special revelation.”67 yet in light of the doctrinal setting effected by the solus christus, sola fide, and fides ex auditu, there is a critical weakness in the way he develops this strength.
for instance, if general and special revelation cannot operate apart from each other, and if general revelation includes a remnant of special revelation for which people are guilty through their implicit suppression, then it is just as possible they can be forgiven through their implicit acceptance of this ubiquitous knowledge. the problem for strange is that in claiming there is a vestige of special revelation among the unevangelized, the logical structure of his argument requires that he allow for the spirit’s work of special grace as well; otherwise there remains an internal dissonance in his theory.73 strange holds that one cannot separate the ontological work of special grace from the epistemological presence of special revelation.74 thus, irrespective of its condition—whether in “embryonic” or “remnantal” form—the presence of this revelation includes the regenerative work of the spirit.75 so the only way he can balance his theory is to either allow the possibility that the unevangelized can have implicit faith in the same way they have implicit false faith—i.e., through the flow of universal knowledge about god and christ rooted historically in the protoevangelium of genesis 3:15—or explain how the unevangelized can have explicit false faith in the same way the evangelized can have explicit saving faith—i.e., fides ex auditu—thus making his notion of remnantal revelation irrelevant. yet considering his particular reformed theological framework, the first option cannot support an evangelical understanding of solus christus, sola fide, and fides ex auditu (the crux of his criticism of pinnock), leaving only the second option, which would require substantive changes to his theory.
to this purpose, strange may want to set aside the scientific notion of a monogenetic view of human origins, the anthropological theory of original monotheism, and the deistic version of prisca theologia to make better use of his stated doctrinal and confessional material.76 for if the scriptural, historical, and theological resources indicate that the protoevangelium was introduced with abraham so that everyone was not, has not been, and still are not in proximity to redemptive-historical events, then how might one explain false faith without separating the ontological and epistemological elements of faith? for this he may find creedal support from the baptist confessions listed in his theological material, which state, “nothing prevents the salvation of the greatest sinner except his own voluntary refusal to accept jesus christ as teacher, saviour and lord.”77 thus he might speculate on how non-elect unevangelized people will come to refuse christ explicitly.
or, if the reformed doctrines of total depravity and particular atonement imply that there is no “problem” of the unevangelized,78 then perhaps he could approach this subject indirectly by addressing related questions within reformed theology perceived to be genuine problems. as george points out in his review of strange, “there are a cluster of issues even reformed theologians need to think through more clearly than has yet been done. what about the salvation of those who die in infancy, or those who remain mentally incompetent?”79 for instance, the westminster confession states, “elect infants, dying in infancy, are regenerated, and saved by christ, through the spirit, who works when, and where, and how he pleases: so also are all other elect persons who are incapable of being outwardly called by the ministry of the word” (10.3). thus to affirm this confession, he might seek to explain how this particular group of unevangelized people will eventually receive the outward calling of the word for saving faith—that is, the “fully orbed character of notitia, fiducia and assensus” ministered ex auditu.80 and by dealing with this issue he may also discover ways to approach the broader theological question of the unevangelized.
as his theory stands, however, his assertion that all humanity was in proximity to the gospel of faith and salvation in genesis 3:15, and his subsequent notion of remnantal revelation whereby all people have epistemic guilt through implicit false faith, compromises the doctrinal relation between the sola fide and fides ex auditu principles. that is to say, if faith obtains through explicit hearing of the word of christ (rom 10:17), then the necessary epistemic conditions for belief are the same conditions necessary for unbelief. which means that just as the notion of remnantal revelation cannot support the possibility of saving faith among the unevangelized, neither can it support the possibility of false faith. yet if strange will allow his scriptural and confessional material to have primary influence over the speculative nature of his theory,81 then perhaps he will be in a better position to offer a creative articulation of revelation for addressing the issue of the unevangelized.
 “inclusivism” is the standard label in the theology of religions for positions which affirm that salvation is found only in jesus, yet are open to the idea of implicit faith and, traditionally, the possibility that other religions contain salvific elements. see, paul f. knitter, jesus and the other names: christian mission and global responsibility (maryknoll, ny: orbis, 1996), 4–12; or christopher j. h. wright, the uniqueness of jesus (london: monarch, 2001), 37–85.
 daniel strange, the possibility of salvation among the unevangelised: an analysis of inclusivism in recent evangelical theology, paternoster theological monographs (eugene, or: wipf & stock, 2006), 26.
 clark pinnock, a wideness in god’s mercy: the finality of jesus christ in a world of religions (grand rapids: zondervan, 1992).
 strange, the possibility of salvation among the unevangelised, 219–24.
 timothy george, review of the possibility of salvation among the unevangelised, by daniel strange, them 31 (2006): 110.
 strange, the possibility of salvation among the unevangelised, 36–38, 304–6. the belief in universal atonement, that christ died for all, is different from the belief in universalism, that all will be saved.
 daniel strange, “general revelation: sufficient or insufficient?,” in faith comes by hearing: a response to inclusivism, ed. christopher w. morgan and robert a. peterson (downers grove, il: intervarsity press, 2008), 40–77.
 strange depends primarily on gerald mcdermott’s study of jonathan edwards’s use of prisca theologia. see, mcdermott, jonathan edwards confronts the gods: christian theology, enlightenment religion, and non-christian faiths (new york: oxford university press, 2000).
 see j. h. bavinck, “general revelation and the non-christian religions,” free university quarterly 4 (1955): 43–55; idem, the j.h. bavinck reader, ed. john bolt, james d. bratt, and p. j. visser (grand rapids: eerdmans, 2013), 95–109.
 daniel strange, for their rock is not as our rock: an evangelical theology of religions (nottingham: intervarsity press, 2014); published in the usa under the title their rock is not like our rock: a theology of religions (grand rapids: zondervan, 2015). this article refers to the uk edition.
 strange, for their rock is not as our rock, 98.
 ibid., 104. strange cites peter harrison in reference to the “single-source” theory of revelation, ‘religion’ and the religions in the english enlightenment (cambridge: cambridge university press, 1990), 131.
 strange, for their rock is not as our rock, 98. original monotheism is a theory that synchronizes world history with the chronology of biblical history to claim that the first religion of all human beings was the monotheistic faith of the bible. for a contemporary assessment, see winfried corduan, in the beginning god: a fresh look at the case for original monotheism (nashville: b&h academic, 2013).
 strange, the possibility of salvation among the unevangelised, 8.
 strange, “general revelation,” 41; cf. idem, the possibility of salvation among the unevangelised, 282; for their rock is not as our rock, 93, 324.
 for example, see the canons of dordt, “the first main points of doctrine,” article 4, and “the third and fourth main points of doctrine,” article 15.
 in for their rock is not as our rock, strange develops a multifacited and multidisciplined theology of religions which deserves a fuller treatment than this article will provide. the following assessment will only consider his notion of revelation and salvation concerning the question of the unevangelised.
 strange lists these confessional terms in the possibility of salvation among the unevangelised, 8–9; gavin d’costa, paul f knitter, and daniel strange, only one way? three christian responses to the uniqueness of christ in a pluralistic world (london: scm, 2011), 92–93; and for their rock is not as our rock, 41–42.
 strange, for their rock is not as our rock, 82.
 strange, for their rock is not as our rock, 89–90.
 it is interesting, and perhaps relevant, to note that paul was the first biblical author to make this connection.
 it is common parlance in reformed theology to speak of the messianic intent of genesis 3:15. for example, see, michael s. horton, the christian faith: a systematic theology for pilgrims on the way (grand rapids: zondervan, 2011), 152n3, 972; thomas r. schreiner, the king in his beauty: a biblical theology of the old and new testaments (grand rapids: baker academic, 2013), 19–20; and james m. hamilton, god’s glory in salvation through judgment: a biblical theology (wheaton, il: crossway, 2010), 82–91.
 strange, for their rock is not as our rock, 104.
 christopher j. h. wright, the mission of god: unlocking the bible’s grand narrative (downers grove, il: ivp academic, 2006), 63.
 c. john collins, genesis 1–4: a linguistic, literary, and theological commentary (phillipsburg, nj: p & r, 2006), 156.
 ibid., 178–79; jack collins, “a syntactical note (genesis 3:15): is the woman’s seed singular or plural?,” tynb 48 (1997): 139–148; r. a. martin, “the earliest messianic interpretation of genesis 3:15,” jbl 84, (december 1965): 425–27; jason derouchie, “the blessing-commission, the promised offspring, and the toledot structure of genesis,” jets 56 (2013): 219–47.
 he mentions this issue in the possibility of salvation among the unevangelised, 168–69 and in for their rock is not as our rock, 81, but only briefly with no discussion of the particular debate.
 collins, genesis 1–4: a linguistic, literary, 158. the sensus plenior refers to a “fuller” or “deeper” sense of the meaning of a text which goes beyond authorial intent.
 ibid., 158–59; collins notes romans 16:20 and revelation 12:17 as possibly alluding to genesis 3:15, but also explains how this reading is by no means definitive.
 strange, for their rock is not as our rock, 222–23.
 john h. sailhamer, the pentateuch as narrative: a biblical-theological commentary (grand rapids: michigan: zondervan, 1995), 108.
 justin martyr may also allude to this verse in dial. 102. the earliest “messianic” interpretation of genesis 3:15 may be the septuagint, according to collins, “a syntactical note,” 139–48.
 john behr, the way to nicaea, the formation of christian theology 1 (crestwood, ny: st. vladimir’s seminary press, 2001), 132.
 r. w. l. moberly, the bible, theology, and faith: a study of abraham and jesus (cambridge: cambridge university press, 2000), 70.
 john calvin, commentaries on the book of genesis, trans. john king, repr. ed. (grand rapids: eerdmans, 1948), 1:167–68.
 strange, the possibility of salvation among the unevangelised, 221.
 strange, for their rock is not as our rock, 82–87, 194.
 gavin d’costa also recognizes this issue in strange’s theory of religions. see, d’costa, “gavin d’costa responds to paul knitter and daniel strange,” in d’costa, knitter, and strange, only one way?, 149–50.
 strange, for their rock is not as our rock, 221–22; idem, the possibility of salvation among the unevangelised, 139–290.
 strange, for their rock is not as our rock, 222.
 ibid., 108–10; see also steven studebaker, jonathan edwards’ social augustinian trinitarianism in historical and contemporary perspectives, gorgias studies in philosophy and theology (piscataway, nj: gorgias press, 2008), 222–23.
 1925 baptist faith and message, 6, emphasis added; see also, the new hampshire confession of faith, 6.
 strange, the possibility of salvation among the unevangelised, 266.
 george, review of “the possibility of salvation among the unevangelised” (by strange), 110.
 knowledge, assent, and trust in christ; see, strange, for their rock is not as our rock, 222n22; also, the possibility of salvation among the unevangelised, 30.
 strange, for their rock is not as our rock, 35.


text: The BioFicient is a highly economical and reliable solution for your sewage treatment needs. Offering low running costs, the BioFicient is easy to maintain. The Klargester BioFicient has been specially designed for shallow dig applications, allowing for an unobtrusive below ground installation. Its unique design features include its low-profile cover and adjustable extension neck, saving on-site installation time and expense.

lowercased: the bioficient is a highly economical and reliable solution for your sewage treatment needs. offering low running costs, the bioficient is easy to maintain. the klargester bioficient has been specially designed for shallow dig applications, allowing for an unobtrusive below ground installation. its unique design features include its low-profile cover and adjustable extension neck, saving on-site installation time and expense.


text:
Muckraking is not a word that you hear much these days. Think back to your high school literature or social studies class to recall Upton Sinclair’s The Jungle. Rats and rat turds drop from the ceiling beams to become part of canned sausage, management exploits labor, and everybody loses in the end. Although Sinclair’s book failed to establish American Socialism, the author’s primary intention, it did bring about government regulation and oversight to the meat packing industry. Back in 1906 when The Jungle was published, it was still possible for a book to generate attention, public outcry and reform, but today things are, well, different. In the vast sea of media wherein we all but daily drown, where the news cycle is measured in minutes, it is all but impossible for any one blog, tweet, Instagram, website, YouTube video, news commentary, newspaper, magazine—let alone a book—to be heard above the continuous din.
So the chances of John Grisham’s Rooster Bar to actually inducing reform concerning education, student loans, for-profit-schools, impenetrable protective shell companies, corporate greed, the all too perfunctory mechanisms of our punitive justice system including immigration detentions and deportations—are slim. Rooster tackles all of the above and does so with humor and with Grisham’s long-honed skills in producing an easily digested page-turner. The book moves quickly. The plot involves three friends who find themselves close to graduation from The Soggy Bottom lawyer mill (think puppy mill) with no prospects for a job and each owing a heavy student debt. They find that their school’s owner also has his fingers in student loan banking, and they decide to fight the system, go rogue, and go underground. Grisham supplies twists, turns, cliffhangers, moral ambiguity, an intriguing feminist angle, wit—and tacit pleas for reform.
Daydream with me for a moment: A United States Senator happens to find herself reading Rooster Bar to while away a long flight. She becomes intrigued and then incensed by the ugliness and unfairness of how students are lured into mediocre or downright fraudulent schools-for-profit and are soon saddled with unconscionable debt—and, like in a Frank Capra movie, she convinces her fellow lawmakers to forego all lobbied commitments and do the right thing. And Grisham art and intentions are vindicated!

lowercased:
muckraking is not a word that you hear much these days. think back to your high school literature or social studies class to recall upton sinclair’s the jungle. rats and rat turds drop from the ceiling beams to become part of canned sausage, management exploits labor, and everybody loses in the end. although sinclair’s book failed to establish american socialism, the author’s primary intention, it did bring about government regulation and oversight to the meat packing industry. back in 1906 when the jungle was published, it was still possible for a book to generate attention, public outcry and reform, but today things are, well, different. in the vast sea of media wherein we all but daily drown, where the news cycle is measured in minutes, it is all but impossible for any one blog, tweet, instagram, website, youtube video, news commentary, newspaper, magazine—let alone a book—to be heard above the continuous din.
so the chances of john grisham’s rooster bar to actually inducing reform concerning education, student loans, for-profit-schools, impenetrable protective shell companies, corporate greed, the all too perfunctory mechanisms of our punitive justice system including immigration detentions and deportations—are slim. rooster tackles all of the above and does so with humor and with grisham’s long-honed skills in producing an easily digested page-turner. the book moves quickly. the plot involves three friends who find themselves close to graduation from the soggy bottom lawyer mill (think puppy mill) with no prospects for a job and each owing a heavy student debt. they find that their school’s owner also has his fingers in student loan banking, and they decide to fight the system, go rogue, and go underground. grisham supplies twists, turns, cliffhangers, moral ambiguity, an intriguing feminist angle, wit—and tacit pleas for reform.
daydream with me for a moment: a united states senator happens to find herself reading rooster bar to while away a long flight. she becomes intrigued and then incensed by the ugliness and unfairness of how students are lured into mediocre or downright fraudulent schools-for-profit and are soon saddled with unconscionable debt—and, like in a frank capra movie, she convinces her fellow lawmakers to forego all lobbied commitments and do the right thing. and grisham art and intentions are vindicated!


text:
Unlock Your Hip Flexors Review – Rick Kaselj’s Program A Scam?
Does Hemorrhoid No More Still Work?
What You Will Discover Inside 3 Step Stamina?
Who Can Take Benefit From His Secret Obsession?
What is Special About Free Survival Credit Card Knife?

lowercased:
unlock your hip flexors review – rick kaselj’s program a scam?
does hemorrhoid no more still work?
what you will discover inside 3 step stamina?
who can take benefit from his secret obsession?
what is special about free survival credit card knife?


text:
You're able to count on Mold Testing Guys to deliver the top service for Mold Testing in Charleston, MO. We have got a staff of competent contractors and the most advanced technology available to deliver everything that you are looking for. Our products are always of the best quality and we can help save cash. Call us at 888-548-5870 and we'll be ready to explore your plan of action, resolve your concerns, and set up an appointment to commence preparing your job.
Here at Mold Testing Guys, we understand that you need to remain within your price range and cut costs whenever you're able to. You still require superior work with Mold Testing in Charleston, MO, and you can count on our team to save you money while still supplying the top quality results. We ensure our money conserving efforts will never indicate a lower level of quality. If you deal with us, you get the advantages of our experience and premium supplies ensuring that your project lasts while saving time and funds. We will achieve this by delivering the top bargains available and avoiding expensive complications. Save time and money by simply contacting Mold Testing Guys right now. We are ready to accept your call at 888-548-5870.
To put together the most suitable choices concerning Mold Testing in Charleston, MO, you need to be informed. We will never encourage you to make poor judgments, because we know what we'll be doing, and we ensure you know exactly what to look forward to with the work. That's why we try to make every attempt to ensure that you are aware of the process and aren't confronted by any kind of unexpected surprises. Step one will be to call us by dialing 888-548-5870 to set up your project. We will talk about your questions when you contact us and help you get organized with a scheduled visit. We work together with you throughout the whole project, and our crew is going to arrive promptly and ready.
If you find yourself organizing a process regarding Mold Testing in Charleston, MO, there are lots of good reasons to consider Mold Testing Guys. Our equipment are of the very best quality, our cash saving practices are functional and powerful, and our customer care scores can't be topped. We will be there to serve you with the most expertise and practical experience in the field. Contact 888-548-5870 to connect with Mold Testing Guys and explore all of your needs concerning Mold Testing in Charleston.

lowercased:
you're able to count on mold testing guys to deliver the top service for mold testing in charleston, mo. we have got a staff of competent contractors and the most advanced technology available to deliver everything that you are looking for. our products are always of the best quality and we can help save cash. call us at 888-548-5870 and we'll be ready to explore your plan of action, resolve your concerns, and set up an appointment to commence preparing your job.
here at mold testing guys, we understand that you need to remain within your price range and cut costs whenever you're able to. you still require superior work with mold testing in charleston, mo, and you can count on our team to save you money while still supplying the top quality results. we ensure our money conserving efforts will never indicate a lower level of quality. if you deal with us, you get the advantages of our experience and premium supplies ensuring that your project lasts while saving time and funds. we will achieve this by delivering the top bargains available and avoiding expensive complications. save time and money by simply contacting mold testing guys right now. we are ready to accept your call at 888-548-5870.
to put together the most suitable choices concerning mold testing in charleston, mo, you need to be informed. we will never encourage you to make poor judgments, because we know what we'll be doing, and we ensure you know exactly what to look forward to with the work. that's why we try to make every attempt to ensure that you are aware of the process and aren't confronted by any kind of unexpected surprises. step one will be to call us by dialing 888-548-5870 to set up your project. we will talk about your questions when you contact us and help you get organized with a scheduled visit. we work together with you throughout the whole project, and our crew is going to arrive promptly and ready.
if you find yourself organizing a process regarding mold testing in charleston, mo, there are lots of good reasons to consider mold testing guys. our equipment are of the very best quality, our cash saving practices are functional and powerful, and our customer care scores can't be topped. we will be there to serve you with the most expertise and practical experience in the field. contact 888-548-5870 to connect with mold testing guys and explore all of your needs concerning mold testing in charleston.


text:
Chilodonella is a prevalent ciliated protozoan parasite and a common killer of goldfish. Under a microscope the chilodonella parasite appears leaf or heart shaped with a granular inside and a pharyngeal basket that appears as a clear bubble on the front side of the organism. These characteristics disappear after the organism dies; 5-7 minutes after a body scrape is taken. The dead organisms can be confused for what goldfish ich looks like under a microscope.
Chilodonella parasites can lie dormant for long periods but an outbreak can occur when a goldfish has a weak immune system caused by injury or stress. Goldfish stress is typically brought on by presence of poor water quality and improper goldfish care. A goldfish that has not been properly quarantined prior to being placed into a goldfish tank or pond can also easily infect a goldfish community.
Eventually a sick goldfish with Chilodonella parasites will show some or all of the the following symptoms.
and potassium permanganate are alternative options.
Potassium permanganate: Add 2 level teaspoons to 1gallon of distilled water and mix thoroughly. Use 3 tablespoons (45ml) of this mixture per 10 gallons. When the tank water turns from purple to amber, add hydrogen peroxide to deactivate the potassium permanganate. Follow the instructions on the bottle of potassium permanganate carefully to avoid doing more harm than good.

lowercased:
chilodonella is a prevalent ciliated protozoan parasite and a common killer of goldfish. under a microscope the chilodonella parasite appears leaf or heart shaped with a granular inside and a pharyngeal basket that appears as a clear bubble on the front side of the organism. these characteristics disappear after the organism dies; 5-7 minutes after a body scrape is taken. the dead organisms can be confused for what goldfish ich looks like under a microscope.
chilodonella parasites can lie dormant for long periods but an outbreak can occur when a goldfish has a weak immune system caused by injury or stress. goldfish stress is typically brought on by presence of poor water quality and improper goldfish care. a goldfish that has not been properly quarantined prior to being placed into a goldfish tank or pond can also easily infect a goldfish community.
eventually a sick goldfish with chilodonella parasites will show some or all of the the following symptoms.
and potassium permanganate are alternative options.
potassium permanganate: add 2 level teaspoons to 1gallon of distilled water and mix thoroughly. use 3 tablespoons (45ml) of this mixture per 10 gallons. when the tank water turns from purple to amber, add hydrogen peroxide to deactivate the potassium permanganate. follow the instructions on the bottle of potassium permanganate carefully to avoid doing more harm than good.


text:
Discovery Holidays understands that accessible holidays are about more than just getting away. Holidays are a time for relaxation, they are an opportunity to appreciate all that is amazing about the world, and most of all, to have an experience that creates memories that last a lifetime. This is why our team work hard to find trusted accommodation and transport providers that understand our traveller’s unique needs and share our passion for providing a caring and safe environment for our guests.
We want to share a little of our story, so you will know how we got here and why we believe in a world where anything is possible.
Established in May 2013, Discovery Holidays began in the South West region of Western Australia delivering new opportunities for quality social, leisure and travel experiences for adults living with disability.
Now, in our 5th year and with 100’s of successful holidays complete, our team have local offices in South West, WA and Gold Coast, QLD.
We believe in the positive promotion of inclusive tourism through participation, strong supplier partnerships and raising community awareness.
We pride ourselves on providing quality, safe, flexible and memorable supported holiday experiences every time.
Our experienced staff can provide specific communication support for guests with speech, hearing and visual impairments using a range of preferred techniques, key word sign, devices and aids.
Our guests are supported to experience a fun, relaxed, stress free holiday. Our friendly staff offer social support, guidance, companionship and reassurance to ensure guest comfort and enjoyment.
We assist guests travelling with a walker, wheelchair or mobility aid and help with stairs, transfers, transport, and flights as required. Hire equipment can be arranged for hoist, shower chairs and commodes on reservation.
Private personal assistance is available with all activities of daily living including, eating, showering, grooming, dental care, dressing, continence management and personal hygiene. Individually tailored to suit guest preferences.
Qualified staff can provide assistance with Webster packed or unit dose medications, eye drops, creams, inhalers, CPAP, diabetes support, nutrition management or modified diets as required.
Staff can assist with passport, valuables and document storage, luggage, money handling, communicating with family while you are away and a range of other services.

lowercased:
discovery holidays understands that accessible holidays are about more than just getting away. holidays are a time for relaxation, they are an opportunity to appreciate all that is amazing about the world, and most of all, to have an experience that creates memories that last a lifetime. this is why our team work hard to find trusted accommodation and transport providers that understand our traveller’s unique needs and share our passion for providing a caring and safe environment for our guests.
we want to share a little of our story, so you will know how we got here and why we believe in a world where anything is possible.
established in may 2013, discovery holidays began in the south west region of western australia delivering new opportunities for quality social, leisure and travel experiences for adults living with disability.
now, in our 5th year and with 100’s of successful holidays complete, our team have local offices in south west, wa and gold coast, qld.
we believe in the positive promotion of inclusive tourism through participation, strong supplier partnerships and raising community awareness.
we pride ourselves on providing quality, safe, flexible and memorable supported holiday experiences every time.
our experienced staff can provide specific communication support for guests with speech, hearing and visual impairments using a range of preferred techniques, key word sign, devices and aids.
our guests are supported to experience a fun, relaxed, stress free holiday. our friendly staff offer social support, guidance, companionship and reassurance to ensure guest comfort and enjoyment.
we assist guests travelling with a walker, wheelchair or mobility aid and help with stairs, transfers, transport, and flights as required. hire equipment can be arranged for hoist, shower chairs and commodes on reservation.
private personal assistance is available with all activities of daily living including, eating, showering, grooming, dental care, dressing, continence management and personal hygiene. individually tailored to suit guest preferences.
qualified staff can provide assistance with webster packed or unit dose medications, eye drops, creams, inhalers, cpap, diabetes support, nutrition management or modified diets as required.
staff can assist with passport, valuables and document storage, luggage, money handling, communicating with family while you are away and a range of other services.


text:
I hope its intentional the usage of null value set to true on hte missing filter, and not really have a null value on the mapping. It is a bug, which happens because the missing filter returns a null filter which ends up not matching anything with a filtered query, compared to top level filter.
Yea, it was intentional, just trying to make the reproduce script as small as possible. Thanks for the fix!

lowercased:
i hope its intentional the usage of null value set to true on hte missing filter, and not really have a null value on the mapping. it is a bug, which happens because the missing filter returns a null filter which ends up not matching anything with a filtered query, compared to top level filter.
yea, it was intentional, just trying to make the reproduce script as small as possible. thanks for the fix!


text:
Charles Glascock is no longer effective as mayor of Casselberry.
His running turf battles with council members, his cavalier dealings with department heads, his insistence that he pull every string, all negate his positive attributes. If Casselberry city government is to be more than a sniping ground for egos, Mr. Glascock must be replaced in next week's election, and the best choice is Owen Sheppard.
The Orlando Sentinel also believes that the best choices for the two council seats on the ballot are the incumbents, Al Harmon and Tom Embree.
On paper, Mr. Glascock, 57, makes a good mayor. In the Army he rose through the enlisted ranks into the officer corps and retired as a lieutenant colonel. Since he came to Casselberry in 1969 and opened a hardware store, he has served on a long list of city and civic boards. And, no question, he has the best for his city at heart.
His record, though, fails to back up the paper. While council members are not blameless for the city's current troubles, the mayor goes out of his way to fuel the conflict. He dabbles with too much detail, undercutting department heads. He talks about cooperation, but then procrastinated after the council voted this year to join a fire-rescue first response program with neighboring cities.
Mr. Sheppard, 56, is a retired naval officer who markets souvenirs. He also is a former council member and mayor, having resigned the latter office because of personal problems, which he says are behind him. Clearly while in office he was a better manager than Mr. Glascock.
The third candidate for mayor is John Leighty, 55, a security guard who spent 12 years on the council. He espouses some good ideas, but Mr. Sheppard's experience in that job makes him the better choice.
Much of the mayor-council problem stems from the city's charter, which gives the mayor executive powers but no role in policy making. It is a system made for turmoil, and that leads us to the reasons for favoring the two incumbent council members. Both favor a charter change that would place management in the hands of a professional manager under the control of the council.
In Seat 4, Mr. Harmon, 44, a bank vice president, has one council term behind him and service in other capacities, including as a member of a charter review committee. It was in that job that he came to favor the manager form of government. Probably his greatest strength is an open mind when it comes to running the city.
He is opposed by Phyllis Sheppard, 56, the estranged wife of Owen Sheppard. She wants to improve the city's recreation program and make sure Casselberry is prudent in spending tax dollars. But she has no specific ways to make those savings and says she will wait until she is elected to come up with her plans. That does not express the leadership the city should expect in its council.
In the Seat 5 race, Tom Embree, 49, assistant vice president of a large credit union, has been on the council for eight years and has long favored going to a city manager system. He has a healthy view of dealing with neighboring cities -- cooperate, but keep the city's identity -- and believes the city should assume responsibilities rather than shrugging them off on the state.
His opponent is Ed Lewis, 31, a convenience store clerk who has been outspoken against the mayor and council. Mr. Lewis must be admired for his courage and tenacity, but he hasn't the experience for the job at this point. Casselberry's city hall needs strong management with harmony. The best chance to get that, the Sentinel believes, is with the election of Owen Sheppard as mayor, Al Harmon as council member in Seat 4, and Tom Embree in Seat 5.

lowercased:
charles glascock is no longer effective as mayor of casselberry.
his running turf battles with council members, his cavalier dealings with department heads, his insistence that he pull every string, all negate his positive attributes. if casselberry city government is to be more than a sniping ground for egos, mr. glascock must be replaced in next week's election, and the best choice is owen sheppard.
the orlando sentinel also believes that the best choices for the two council seats on the ballot are the incumbents, al harmon and tom embree.
on paper, mr. glascock, 57, makes a good mayor. in the army he rose through the enlisted ranks into the officer corps and retired as a lieutenant colonel. since he came to casselberry in 1969 and opened a hardware store, he has served on a long list of city and civic boards. and, no question, he has the best for his city at heart.
his record, though, fails to back up the paper. while council members are not blameless for the city's current troubles, the mayor goes out of his way to fuel the conflict. he dabbles with too much detail, undercutting department heads. he talks about cooperation, but then procrastinated after the council voted this year to join a fire-rescue first response program with neighboring cities.
mr. sheppard, 56, is a retired naval officer who markets souvenirs. he also is a former council member and mayor, having resigned the latter office because of personal problems, which he says are behind him. clearly while in office he was a better manager than mr. glascock.
the third candidate for mayor is john leighty, 55, a security guard who spent 12 years on the council. he espouses some good ideas, but mr. sheppard's experience in that job makes him the better choice.
much of the mayor-council problem stems from the city's charter, which gives the mayor executive powers but no role in policy making. it is a system made for turmoil, and that leads us to the reasons for favoring the two incumbent council members. both favor a charter change that would place management in the hands of a professional manager under the control of the council.
in seat 4, mr. harmon, 44, a bank vice president, has one council term behind him and service in other capacities, including as a member of a charter review committee. it was in that job that he came to favor the manager form of government. probably his greatest strength is an open mind when it comes to running the city.
he is opposed by phyllis sheppard, 56, the estranged wife of owen sheppard. she wants to improve the city's recreation program and make sure casselberry is prudent in spending tax dollars. but she has no specific ways to make those savings and says she will wait until she is elected to come up with her plans. that does not express the leadership the city should expect in its council.
in the seat 5 race, tom embree, 49, assistant vice president of a large credit union, has been on the council for eight years and has long favored going to a city manager system. he has a healthy view of dealing with neighboring cities -- cooperate, but keep the city's identity -- and believes the city should assume responsibilities rather than shrugging them off on the state.
his opponent is ed lewis, 31, a convenience store clerk who has been outspoken against the mayor and council. mr. lewis must be admired for his courage and tenacity, but he hasn't the experience for the job at this point. casselberry's city hall needs strong management with harmony. the best chance to get that, the sentinel believes, is with the election of owen sheppard as mayor, al harmon as council member in seat 4, and tom embree in seat 5.


text: Cotton. Hook on style. 2 per set. Very popular item. Foliage green elastic blousing garters set. Blousing garters and or boot bands are used to tighten the opening of your trousers into your boot keeping bugs and such other things out.

lowercased: cotton. hook on style. 2 per set. very popular item. foliage green elastic blousing garters set. blousing garters and or boot bands are used to tighten the opening of your trousers into your boot keeping bugs and such other things out.


text:
The Code of Conduct Tribunal Monday fixed April 18 to deliver its final judgment in the charges against suspended Chief Justice of Nigeria Walter Onnoghen.
The three-member panel, led by Danladi Umar, fixed Thursday for judgment after the prosecution led by Aliyu Umar, and the defence, led by Okon Efut, adopted their final addresses.
The tribunal chairman said the verdict would be delivered along with two pending rulings on Onnoghen’s applications.
One such application is the challenge of the jurisdiction of the tribunal to hear the case.
The other application is asking the CCT chairman to disqualify himself from further presiding over the case for being allegedly bias.
Onnoghen is arraigned at the CCT following a charge against him brought by the Code of Conduct Bureau in January.
The CCB accused Onnoghen of failing to declare his assets from June 2005, after he became a Justice of the Supreme Court till December 2016, two months after the Federal Government raided the homes of several judges, including those of the Supreme Court in October 2018.
According to the six-count charge brought against him, Onnoghen is also accused of false declaration of his assets, following his alleged failure to include some domiciliary accounts managed by the Standard Chartered Bank.
“In line with this administration’s avowed respect for the Rule of Law, I have wholeheartedly obeyed the Order of the Code of Conduct Tribunal dated 23rd January 2019,” Buhari said.
He said the suspended CJN’s excuse that the non-declaration was due to mistake and forgetfulness was not known to law.
Onnoghen on April 4 in a letter notified Buhari of his decision to vacate office as the Chief Justice of Nigeria.

lowercased:
the code of conduct tribunal monday fixed april 18 to deliver its final judgment in the charges against suspended chief justice of nigeria walter onnoghen.
the three-member panel, led by danladi umar, fixed thursday for judgment after the prosecution led by aliyu umar, and the defence, led by okon efut, adopted their final addresses.
the tribunal chairman said the verdict would be delivered along with two pending rulings on onnoghen’s applications.
one such application is the challenge of the jurisdiction of the tribunal to hear the case.
the other application is asking the cct chairman to disqualify himself from further presiding over the case for being allegedly bias.
onnoghen is arraigned at the cct following a charge against him brought by the code of conduct bureau in january.
the ccb accused onnoghen of failing to declare his assets from june 2005, after he became a justice of the supreme court till december 2016, two months after the federal government raided the homes of several judges, including those of the supreme court in october 2018.
according to the six-count charge brought against him, onnoghen is also accused of false declaration of his assets, following his alleged failure to include some domiciliary accounts managed by the standard chartered bank.
“in line with this administration’s avowed respect for the rule of law, i have wholeheartedly obeyed the order of the code of conduct tribunal dated 23rd january 2019,” buhari said.
he said the suspended cjn’s excuse that the non-declaration was due to mistake and forgetfulness was not known to law.
onnoghen on april 4 in a letter notified buhari of his decision to vacate office as the chief justice of nigeria.


text:
For the second time in 4 days Everton found the net three times to pile on misery against a very disappointing Bolton side who were on the back end of a good result against group â€˜Dâ€™ leaders Newcastle United last weekend.
2 minutes into the second Connor Grant struck to put the blues ahead then followed by an Adam Thomas header from a Ryan Higgins cross with Anton Forrester adding the third to complete the rout.
A very cold morning at Lostock Lane as this game was rearranged from last month due to a postponement. Everton fielded the same team as they did at Derby last Saturday with the exception of Sam Kelly being absent and his position being filled by Gethin Jones.
Bolton kicked off but the opening stages offered very little apart from a couple of free kicks to both sides and a Forrester effort that forced Bolton Keeper Fielding into a save to his right.
Everton settled the better of the two at this stage but failed to create, Thomas had the goal in sight only to see his shot blocked by a defender.
Boltonâ€™s Matthews received a yellow card early in the game for a late challenge on Barrow in the half way line and under the refereeâ€™s nose.
The teams were cancelling each other out with the defences breaking down the attacks and Roberts Evertonâ€™s keeper virtually a pedestrian.
Pennington foiled a Bolton attack to set Thomas away on the left who delivered a ball but unfortunately his team mates could not react to it.
Roberts was called upon when a cross from full back Thirkell was travelling towards the goal, Roberts reacted well sensing the danger to palm the ball over the bar.
Bolton pressed but centre back Pennington was standing strong to deny the â€œTrottersâ€ the opportunity by foiling Kellett inside the box.
The first half was not a great spectacle as chances were minimal, only long range shots were all Everton could muster, Everton were showing good attacking skills with both full backs Higgins and Johns supporting Jones and Orenuga.
The game was crying out for a goal and it came two minutes into the second half as Everton built up down the left, Grant received the ball and his left foot did the rest sending Fielding sprawling to his left. Thomas only minutes later failed to score as he hit a half volley just past the right hand stick.
When Bolton responded going forward, the visitors got back in numbers, even front man Forrester was tracking back to support his colleagues.
Thomas went close with a header before Johns linked well with Forrester who held the ball up to lay it off to Barrow who then tried his luck from distance and was not afraid to shoot especially after the opener he had scored at Derby four days previously.
Higgins raced with speed down the right to cross for Thomas to finish with a lovely flicked header again to the Keepers left and give the blues a 2 goal cushion.
There was only one team in this game now with Everton really working well as a unit even Fielding the Bolton keeper could be heard saying that â€It was too easyâ€ to his defenders which was complimentary towards the opposition.
Everton took advantage of Boltonâ€™s frustration Gethin Jones picked the ball up inside his own half and ran forward in acres of space unchallenged who then felt time to unleash a shot that wasnâ€™t far away.
63 minutes arrived and game over, Jasper Johns made an encouraging spirited tackle to send Forrester away who walked the ball into the net only for the scoreline to show a true reflection of the visitors dominance in the second period.
Everton saw out the remainder of the game without any problems, Pennington and Heneghan soaked up any danger Bolton posed and a very much needed three points was well earned today.
Everton were really the better side and deserved the points, i commented to Kevin Sheedy at the end what pleasure it was to witness such a great team effort.
Man of the match award goes to them all, it would be difficult to pick one out from that performance.
Coaches David Lee &Tony Kelly.

lowercased:
for the second time in 4 days everton found the net three times to pile on misery against a very disappointing bolton side who were on the back end of a good result against group â€˜dâ€™ leaders newcastle united last weekend.
2 minutes into the second connor grant struck to put the blues ahead then followed by an adam thomas header from a ryan higgins cross with anton forrester adding the third to complete the rout.
a very cold morning at lostock lane as this game was rearranged from last month due to a postponement. everton fielded the same team as they did at derby last saturday with the exception of sam kelly being absent and his position being filled by gethin jones.
bolton kicked off but the opening stages offered very little apart from a couple of free kicks to both sides and a forrester effort that forced bolton keeper fielding into a save to his right.
everton settled the better of the two at this stage but failed to create, thomas had the goal in sight only to see his shot blocked by a defender.
boltonâ€™s matthews received a yellow card early in the game for a late challenge on barrow in the half way line and under the refereeâ€™s nose.
the teams were cancelling each other out with the defences breaking down the attacks and roberts evertonâ€™s keeper virtually a pedestrian.
pennington foiled a bolton attack to set thomas away on the left who delivered a ball but unfortunately his team mates could not react to it.
roberts was called upon when a cross from full back thirkell was travelling towards the goal, roberts reacted well sensing the danger to palm the ball over the bar.
bolton pressed but centre back pennington was standing strong to deny the â€œtrottersâ€ the opportunity by foiling kellett inside the box.
the first half was not a great spectacle as chances were minimal, only long range shots were all everton could muster, everton were showing good attacking skills with both full backs higgins and johns supporting jones and orenuga.
the game was crying out for a goal and it came two minutes into the second half as everton built up down the left, grant received the ball and his left foot did the rest sending fielding sprawling to his left. thomas only minutes later failed to score as he hit a half volley just past the right hand stick.
when bolton responded going forward, the visitors got back in numbers, even front man forrester was tracking back to support his colleagues.
thomas went close with a header before johns linked well with forrester who held the ball up to lay it off to barrow who then tried his luck from distance and was not afraid to shoot especially after the opener he had scored at derby four days previously.
higgins raced with speed down the right to cross for thomas to finish with a lovely flicked header again to the keepers left and give the blues a 2 goal cushion.
there was only one team in this game now with everton really working well as a unit even fielding the bolton keeper could be heard saying that â€it was too easyâ€ to his defenders which was complimentary towards the opposition.
everton took advantage of boltonâ€™s frustration gethin jones picked the ball up inside his own half and ran forward in acres of space unchallenged who then felt time to unleash a shot that wasnâ€™t far away.
63 minutes arrived and game over, jasper johns made an encouraging spirited tackle to send forrester away who walked the ball into the net only for the scoreline to show a true reflection of the visitors dominance in the second period.
everton saw out the remainder of the game without any problems, pennington and heneghan soaked up any danger bolton posed and a very much needed three points was well earned today.
everton were really the better side and deserved the points, i commented to kevin sheedy at the end what pleasure it was to witness such a great team effort.
man of the match award goes to them all, it would be difficult to pick one out from that performance.
coaches david lee &tony kelly.


text:
This year we are planning 2 quizzes this year! The first is our Huge Challenging Spring Quiz.
Come and join us on Friday 8th March at Gurnard Pines – for the Huge Spring Challenging Quiz – teams of 4 only £20 all money raised goes to Challenge & Adventure. We have a Giant Raffle with lots of prizes including a £50 Wightlink voucher. Our Question master will be Tom Stroud asking questions set by Malcolm Randall.

lowercased:
this year we are planning 2 quizzes this year! the first is our huge challenging spring quiz.
come and join us on friday 8th march at gurnard pines – for the huge spring challenging quiz – teams of 4 only £20 all money raised goes to challenge & adventure. we have a giant raffle with lots of prizes including a £50 wightlink voucher. our question master will be tom stroud asking questions set by malcolm randall.


text:
With sour cream and guacamole.
Ham, tomatoes, hot sauce, sour cream, guacamole and beans. Spicy.
32 oz. Includes flour or corn tortillas.
Includes rice, beans and soup or salad.
Includes guacamole, sour cream, rice, beans and lettuce.
Includes rice, beans, tortillas and soup or salad.
With rice, beans and soda.
Served with beans and tortillas. Includes coffee or soda.
Includes rice, beans, tortillas and soda or coffee.
Includes rice, beans and 16 oz. Soda.

lowercased:
with sour cream and guacamole.
ham, tomatoes, hot sauce, sour cream, guacamole and beans. spicy.
32 oz. includes flour or corn tortillas.
includes rice, beans and soup or salad.
includes guacamole, sour cream, rice, beans and lettuce.
includes rice, beans, tortillas and soup or salad.
with rice, beans and soda.
served with beans and tortillas. includes coffee or soda.
includes rice, beans, tortillas and soda or coffee.
includes rice, beans and 16 oz. soda.


text:
Quantitatively confirm the Combined Gas Law with one complete apparatus! Students can verify this relationship using air and this unique apparatus.
Buy 20 and pay $100.00 each!
Quantitatively confirm the Combined Gas Law with one complete apparatus!
The Combined Gas Law simplifies the Ideal Gas Law and describes a relationship between the pressure, temperature and volume of a gas that is constant. Students can verify this relationship using air and this unique apparatus. Twist the handle to compress the air, and simply read the volume, temperature and pressure from the scales. Repeat and show that the relationship stays the same.

lowercased:
quantitatively confirm the combined gas law with one complete apparatus! students can verify this relationship using air and this unique apparatus.
buy 20 and pay $100.00 each!
quantitatively confirm the combined gas law with one complete apparatus!
the combined gas law simplifies the ideal gas law and describes a relationship between the pressure, temperature and volume of a gas that is constant. students can verify this relationship using air and this unique apparatus. twist the handle to compress the air, and simply read the volume, temperature and pressure from the scales. repeat and show that the relationship stays the same.


text:
Oasis Caravan Park is a family friendly environment situated just 2km away from the Murray River and a short walk into town. Oasis Caravan Park offers a superb stay with unsurpassed amenities.
Oasis Caravan Park is located next to Oasis Village and is set out with 5 octagonal blocks with ensuite and laundry facilities.
Each site contains a concrete caravan pard, gravel car park and personal lawn space. Each octagon consists of a private bathroom with large vanity unit with a miror, fully tiled shower and toilet. In the centre of each block features a laundry with a washing machine and dryer.
Oasis Caravan Park also has drive through powered sites with a communal amenities block as well as unpowered tent sites.
We have 30 small and family size cabins throughout the Park.

lowercased:
oasis caravan park is a family friendly environment situated just 2km away from the murray river and a short walk into town. oasis caravan park offers a superb stay with unsurpassed amenities.
oasis caravan park is located next to oasis village and is set out with 5 octagonal blocks with ensuite and laundry facilities.
each site contains a concrete caravan pard, gravel car park and personal lawn space. each octagon consists of a private bathroom with large vanity unit with a miror, fully tiled shower and toilet. in the centre of each block features a laundry with a washing machine and dryer.
oasis caravan park also has drive through powered sites with a communal amenities block as well as unpowered tent sites.
we have 30 small and family size cabins throughout the park.


text:
Managing capital projects across a global portfolio requires a common operating platform and consistent workflow processes. The typical program management office (PMO) builds this platform using a range of manual documented templates which is very resource dependent and lacks control.
Our IWMS supports the whole program management cycle with embedded management processes in a single web based solution, driving efficiency and reducing the overall cost.
With a consistent operating model your team will all be on the same page, working with real time data and fully integrated across functional and/or supply chain silo's.
PACS-PRO fully integrates with our other modules to provide and complete end to end solution from acquisition, fit out to capturing the asset data for hand over to FM operations.
Captures all CRE projects in a consistent format.
Enables reporting across projects by type, activity and geography.
Includes an auditable approval process for each project.
Project timeline/programme, risk register and resource usage is captured including external resources.
Each project is linked to the relevant cost centre to track and manage expenditure within the approved budget.
A task management tool is included to enable all actions to be tracked.
A full reporting capability for CRE projects.
Reduce the cost of delivering program management across multiple projects.
Improves efficiency of project management service.
Provides a consistent and auditable management process.
Reduces the resources required to deliver program/project management.
Enables performance reporting across all project management activities.

lowercased:
managing capital projects across a global portfolio requires a common operating platform and consistent workflow processes. the typical program management office (pmo) builds this platform using a range of manual documented templates which is very resource dependent and lacks control.
our iwms supports the whole program management cycle with embedded management processes in a single web based solution, driving efficiency and reducing the overall cost.
with a consistent operating model your team will all be on the same page, working with real time data and fully integrated across functional and/or supply chain silo's.
pacs-pro fully integrates with our other modules to provide and complete end to end solution from acquisition, fit out to capturing the asset data for hand over to fm operations.
captures all cre projects in a consistent format.
enables reporting across projects by type, activity and geography.
includes an auditable approval process for each project.
project timeline/programme, risk register and resource usage is captured including external resources.
each project is linked to the relevant cost centre to track and manage expenditure within the approved budget.
a task management tool is included to enable all actions to be tracked.
a full reporting capability for cre projects.
reduce the cost of delivering program management across multiple projects.
improves efficiency of project management service.
provides a consistent and auditable management process.
reduces the resources required to deliver program/project management.
enables performance reporting across all project management activities.