text:
I have made Phil aware of this, and solicited him to respond. He may or may not respond here through me. He can speak for himself. For now, let's take a look at some of what her objections.
More accurately, the FG view is that all of mankind owe God their
obedience, but the offer of eternal life is distinct from issues of obedience.
We are saved by believing Jesus as the Guarantor of eternal life. John's Gospel
insists on a free (Just as I am) offer of eternal life.No matter how rebellious
my child was, if he were caught in a terrible fire, I would not feel obligated
to address those important issues simultaneously with my rescue efforts.
Repentance from sin is not a necessary part of the call of the gospel? Even for a synergist this is remarkable. At least she has shown us her true colors. She will later claim
Hodges and the GES insist repentance is a message for all men everywhere.
So, which is it? Is it part of the gospel call or not? Yes or No.
These are inaccurate and offensive ways to describe FG anti-"Lordship Salvation" doctrines.
A. How? This is an assertion with no argument. How is it "offensive" or "inaccurate" when Bob Wilkin in his own writing on his own website states very plain that there 3 views on this in the Free Grace Community, relative to the doctrine of eternal security. Two of these assert very plainly that true believers can apostatize.
See here: http://www.faithalone.org/news/y1991/91may2.html
The very first one is named, by him, as "Antinomianism."
B. Considering Free Gracers regularly say that the Reformed teaches salvation by works, why is this offensive their description of their own interlocutors not?
C. It's actually quite accurate. Your own writers deny they believe in the "Lordship view." Ergo, they are anti-Lordship. One accepts Christ as Savior but not Lord.
D. You are right, this is an offensive doctrine these folks teach. I submit it is a stench in the Lord's nostrils.
In fact, we believe in the miracle of new birth, where the perfect life of God is given as a gift to the believer. The only normal outcome of that miracle is a lovingly obedient life. That type of lifestyle proves one's discipleship and one's love. But needless to say it doesn't cause salvation; nor does it prove (to oneself) one's state of regeneration.
Let's deal with this in two parts and see if this is in fact what they believe or not.
The only normal outcome of that miracle is a lovingly obedient life.This is deserving of special attention, for Ms. Flynn is careful to state "normal" outcome. She has very judiciously left room for cases where no fruit at all might be manifested. Why? Answer: Because Free Gracers couch their terms in order to differentiate between what does happen and what should happen.
Could it be that "obedience" is defined by Bob Wilkin as "believing in Jesus" not "obeying God's commands" http://www.faithalone.org/news/y1993/93nov2.html
Could it be because when they say that obedience is not optional, they teach that it is not optional for sanctification? We agree. That's not the issue. The issue is "Is sanctification" an inevitable result of regeneration?" This is where Free Gracism waffles. Let's look at some examples:
To say that progressive sanctification is an "inevitable result" of salvation is(Breese http://www.faithalone.org/news/y2003/breese.html. )
evidence of doctrinal confusion. In each Christian, there may be at times a
varying degree of affirmation to the leading of the Lord.
This next one of my favorites, because this writer equivocates over "salvation" and 'justification" in his own statements, and that alleviates his difficulty. It is past time that Free Gracers begin paying attention to the way the Reformed community uses these words. We do not conflate "salvation" with "justificaiton" or "regeneration." Justification is Sola Fide. Good works are the natural evidence of regeneration, and are Sola Gratia. If they do not occur, this is evidence of spurious conversion. Contrary to him, Reformed theology does not say that works are required for justification, rather they flow from sanctification, for that naturally occurs. Such is the nature of saving faith.
From http://www.faithalone.org/news/y1997/97july2.html
According to Gerstner, anyone who says that good works are not a condition of
eternal salvation is an Antinomian and not a true Calvinist. He evidently can't
conceive of what he calls "the preservation of the sinner."
This is hardfor me to understand. How can a person maintain that justification is by faithalone and say that good works are required for salvation? If good works are
required for eternal salvation, then justification can't be by faith alone.
Justified by faith, saved by grace. What is so unclear about that?
Here is Simpson's original statement about the Free Gracer theology:
• One may receive Christ as Savior, yet reject Him as Lord. That is, one may
receive Christ by faith alone ("intellectual assent" is the definition some of
them affirm), yet do so with ongoing rebellion--accepting the gift while shaking
a fist at the giver. God does not necessarily change the heart (to grant a love
for Christ, or even a receptivity to Him) when He saves someone. "
Here is Hodges (emphasis mine):
We said earlier that we believe that all born-again Christians will do good
works. We believe it, however, because it appears to be the only rational
inference from the scriptural data. But, let it also be said clearly, it is an
inference. No text of Scripture (certainly not Jas 2:14-26!) declares that all
believers will perform good works, much less that they cannot be sure of heaven
unless they do. No text says that!
So, first Ms. Flynn omits the first part of what Mr. Simpson said, which is certainly true, and then is careful to state that the "normal" result of regeneration (it's often hard to tell since these people constantly equivocate over the terms "justification, salvation, conversion, and regeneration; here we are left to assume that "new birth" is her term for "regeneration") is obedience. This is very consistent with her position, since they do affirm that the "normal" result (what should happen) is works following regeneration. However, Zane Hodges, as we can see is clear this is only an inference and there is a hypothetical possibility they may not, and sanctification is what Bob Wilkin is s adamant about, yet what's not being clearly stated is whether or not sanctification, eg. "fruit bearing" of some kind will be the natural result. If we go by two of the views on eternal security that Wilkin cites, true believers can apostatize, so it seems they can, in this view either hypothetically or in reality stop bearing fruit and even "lose their faith" so to speak.
Wilkin waffles: http://www.faithalone.org/news/y1990/90feb1.html (emphasis mine)
Reformed theologians suggest that good works are the inevitable result of the
new birth. All believers will produce good works, they say.
Some people from the Lordship Salvation position seem to think that we in the Free Grace
camp deny such teaching. While GES has no specific statement directly on this
point, most members of GES would not have a problem with the above statement--at
least in terms of what it actually says.
[Many of us would have a problem with how this proposition is explained, with its ramifications. We will get to that concern later.]
There is a difference between what is hypothetically possible and what is likely and reasonable.
I would say that it is hypothetically possible for a believer never to produce
even one good work. However, I don't think that ever has or will
occur--except in the cases of people who trust Christ at the very moment of
death. (Most consider such cases outside the scope of this issue.)
Let me illustrate my point using statistics and probability.
Say we were to flip a normal coin one thousand times per day for ten years. Is it
hypothetically possible that it would come up heads each and every time? Yes.
Would that actually ever occur? No. The odds against such an occurrence are one
in 23,650,000. You could flip coins from now till the cows come home and never
get even forty heads in a row--let alone 3.65 million in a row. (The odds of
forty in a row would be more than one in a trillion.)
In the same way each believer is faced with maybe a thousand choices daily. Some would be much
more than fifty percent inclined to do good. Some less. This would depend on
maturity and growth. However, let's assume for the sake of discussion that the
odds were one in two on each choice that a believer would do good as opposed to
evil. With such odds a believer who made a thousand choices in a day would
likely do five hundred good deeds.
Even a very carnal new believer would do many good deeds in the course of a day. He might say a number of prayers, whether formal or informal. He might give a word of encouragement. He might give money or aid to a needy person or family. He might make many choices to be
honest when he could have cheated. He might spend time with and give loving hugs
to his spouse and kids. He might attend church, witness, read the Word, or do
any number of acts of obedience.
I think it unlikely that any believer--unless he were in a coma or constantly high on drugs--could go through even one day without doing some good deeds. Other people may or may not observe
and recognize them as good deeds, but they will occur.
The real issue in this discussion is to be found in the degree to which one's new nature will
manifest itself. The question is: Is it possible for sin to dominate the life of
a believer, and if so, for how long?
Reformed theologians say that sin can dominate a believer, but only for a short time. Those from the Free Grace perspective suggest that sin can dominate a believer--with no time limit
Unless we diligently cultivate our faith through Bible reading and study, prayer, fellowship, worship, evangelism, and other acts of obedience, we will find that our flesh begins to dominate our behavior.
The Reformed view cannot say how long a believer might be dominated by sin. Weeks?
Months? Years? Decades? The reason for this imprecision is because the doctrine
itself is unscriptural. There are many verses which warn believers not to let
sin have dominion over us (e.g., Rom. 6:12-14; 1 Cor. 3:14; 2 Cor. 12:20-21; 1
Tim. 1:18-20; 2 Tim. 2:14-26; Jms. 5:19-20; 2 Pet. 3:17). There are none which
say that there is a time limit on how long a believer can be dominated by sin.
(God does take disobedient believers home. In some cases, such as
Leviticus 10 and Acts 5, God acts swiftly. In some cases, such as 2 Samuel 11
and 1 Corinthians 11, He does not. There is no indication in Scripture how long
God might allow an errant believer to continue in sin before He would choose to
take him home. He is sovereign and makes such choices as He knows are best in
individual cases. He has not bound Himself to some formula.)
Victory is not guaranteed. Rewards go to the overcomers, to those whose lives are
characterized by good deeds. To those who aim not just to do the good, but the
best. To those who maximize their gifts and abilities for Christ.
The call of Scripture is not merely to produce good deeds. It is to maximize our
lives. To whom much is given much is required.
Good works are inevitable. Even so, it is a sad possibility for a believer to be dominated by
sin over a long period of time. Only if we fight the good fight, run the race
with endurance, and keep the faith will we receive the victor's crown (1 Cor.
9:27; 2 Tim. 4:7-8). May we live up to the motto of the Marines: Semper Fi
(actually Semper Fidelis)--Always Faithful.
"There is no necessary connection between saving faith and works. In fact, to insist on good works as evidence of salvation introduces obedience into the plan of salvation, compromising seriously, if not fatally, the freeness of the gospel offer."(Zane Hodges, The Gospel Under Siege, p.14)
Part 2:
That type of lifestyle proves one's discipleship and one's love. But needless to say it doesn't cause salvation; nor does it prove (to oneself) one's state of regeneration.
Not according to 1 John.
First of all, if you deny monergistic regeneration, you end up affirming regeneration by works.
2:29 b "everyone who practices righteousness is born of Him."
5:1 a "Whoever believes that Jesus is the Christ is born of God."
Every one practicing righteousness has been born of Him (God)
paV o poiwn thn dikaiosunhn ex autou gegennhtai
Every one believing that Jesus is the Christ has been born of God (Him).
paV o pisteuwn oti IhsouV estin o cristoV ek tou qeou gegennhtai
See the grammatical parallel is exactly parallel. In Greek it is also exactly parallel. Therefore, we are certainly and undeniably dealing with one of John's parallel statements.
The verbal constructions are exactly parallel. Again, going back to the Greek, we can see that "everyone who practices righteousness" is a present participle. In 5:1, the one believing is also a present participle.
So we have:
Every one practicing righteousness
present participle
has been born of Him (God)
Every one believing that Jesus is the Christ
present participle
has been born of God (Him)
Thus, as you can see, we have different verbs, same verb forms.
In both passages the same verb for "to be born," gegennhtai is used and the form is the exact same form, perfect passive . (In fact, exegetically, this is the very reason we teach from this verse that righteousness is a result of being born again).
So we have:
Every one practicing righteousness
present participle
has been born of Him (God)
perfect passive
Every one believing that Jesus is the Christ
present participle
has been born of God (Him)
perfect passive
Thus, as you can see, we have different verbs, same verb forms, and same verb, same verb forms. Whenever there is that exact a grammatical parallel, we generally conclude the relationships between the verbs/ideas expressed are the same or similar, unless there is some other warrant within the text to do so. In this case, I do not see any such textual/contextual warrant. Thus, the question the Arminian must answer, is simply "Why do you reverse the logical/temporal relationships between faith and regeneration?" Does not exegesis determine theology? It seems to me the only reason one concludes that this verse somehow proves the concept that regeneration is the result of faith is one thing, tradition, a theological presuppostion. Say what one will about the Reformed position, with regard to this text, the conclusion we reach concerning the logical/temporal order that regeneration precedes faith is derived from consistent exegesis of these texts. One simply can not lay charge to exegeting our tradition into these texts.
Both synergists and monergists teach, from 2:29 that practicing righteousness is a result of being born again. On this there is no dispute. We do teach this. Every pastor, teacher, and seminary professor I have ever heard has taught in part using 1 John 2:29 that practicing righteousness is the result of being born again. Since practicing righteousness is, indeed, one of the tests for a true believer that John lays out in this epistle, since he is dealing with Gnostic/Judaizer hybrids that were not practicing righteousness, we have more than sufficient warrant to do this. Also, another one of the tests John lays out is the test of faith in Jesus as the Christ, e.g. believing. Again, there is no soteriological or exegetical dispute from either party about this. We know that John is saying here that practicing righteousness is a result of the new birth, (which we call "regeneration" in theological jargon), because his point is to put this forth as a test by which his readers can know a true Christian, one who is not a mere professor of Christ, but a true convert, a true disciple of our Lord. In other words, if he was not saying that practicing righteousness is the result of regeneration, e.g. being born again, the statement would be meaningless as a test for assurance of our own salvation or the validity of another's profession of faith.
However, one group teaches, from this text, 5:1, that being born again is the result of believing. The other group, using consistent exegesis, teaches that the believing is a result of regeneration, again, because the test John has laid out is just that, e.g. faith in Christ is proof that one is regenerate. In short, the grammatical constructions does not allow for the assertion that regeneration is the result of faith. It supports regeneration preceding faith, for, if practicing righteousness is the result of being born again, then believing in Jesus as the Christ is the result of being born again, particularly if one looks at 2:29 and believes, as we both do, that practicing righteousness is a result of regeneration. The language simply can not support the theological conclusion that regeneration results from faith, particularly from this text. If we conclude a logical and even temporal order from 2:29 in the relationship between the practice of righteousness in the true believers life and regeneration, then we have every right to draw the same conclusion regarding the relationship between believing that Jesus is the Christ and regeneration from the corresponding verse, 5:1, particularly when John is using this statement as a test for personal assurance and a test for fellowship. We know we are born again because we believe. We know others are born again, because they believe. Why? Because believing is the result of the new birth, just as practicing righteousness is also the result of the new birth. If we say that believing causes the new birth, then we must necessarily conclude, if we are going to consistent, that practicing righteousness is also a cause of the new birth. Such a statement would rightly be quickly condemned as false teaching.
John's very own metaphor for "regeneration" is "born again."
1 John 5:1: We believe because we are born again.
1 John Beloved, let us love one another, for love is from God; and everyone who loves (Greek: pas ho agapwn) is born of God and knows God. (1 John 4:7)
"If you know that He is righteous, you know that everyone also who practices righteousness is born of Him. (I John 2:29)
The structure of these is parallel to John 8:43.
John 8:43 is very clear:
Why do you not understand what I am saying? It is because you cannot hear My word. He who is of God hears the words of God; for this reason you do not hear them, because you are not of God.
"Why do you not understand what I am saying?" It is because you cannot hear My word. This is stated verbatim. Jesus says there is a causal relationship between their ability to understand and hearing. They do not understand because of their inability to hear. John then parallels this with:
8:47 He who is of God hears the words of God; for this reason you do not hear them, because you are not of God.
John writes a grammatical construction exactly like I John 2:29, 5:1, and 4:7! He first spells out, verbatim, the causal relationship between ability to hear and understanding in v. 43 and endcaps with v.47's end that says "for this reason..." "He who is of God, hears the words of God." for this reason, you do not hear them, because you are not of God. There is a logical, temporal, causal relationship, verbatim.
Again, 1 John 2:29, 4:7, and 5:1 also are this same construction:
He who is of God hears the words of God.
They hear because they are "of God."
You do not hear them because you are not of God
They do not hear because they are not of God
Everyone who practices righteousness is born of Him.
They practice righteousness because they are born again.
Everyone who loves is born of God and knows God.
They love because they are born again and know God.
Whoever believes that Jesus is the Christ is born of God.
They believe because they are born again.
4 Simpson describes one of the FG arguments on James this way.
"How do I know that the other passages in which James uses the word "save" refers to temporal deliverance from sin's consequences? Because I say they do. "
This is false. It is because of the biblical understanding of salvation of the soul, the proverbial tradition of death as the consequence of wickedness, and because of the context of James. See Lopez, Hodges, Hart and da Rosa
Ms. Flynn lifts her foil's statements from their context. She quotes the first half but not the second. For Mr. Simpson then states:
This is common in "free grace" writings; such statements as "the context clearlyIn other words, he anticipated her objection, and, true to form, rather than interacting with his statements, she simply repeats the very error Phil noted.
shows", or "though the lordship interpretation may be such and such, there is
nothing in the passage which demands such an interpretation" occur often. So,
circular reasoning and arguments from silence should be looked for when reading
articles or books from "free grace" teachers (or in any scholarly writings,
including those from the "lordship salvation" proponents as well!).
Hodges and Wilkin don't see conversion as caused by a decision but by a faith that comes when God convicts the unbeliever of sin righteousness and judgment, and inwardly reveals the truth of the Gospel. Their views are far from being Reformed but are equally far from Simpson's statements.Hodges and Wilkin preach decisionism categorically. This faith comes by way of some sort of prevenient grace and results in faith which results in a decision to call upon the Lord and be saved. True God has a revelatory role, but one is not at all "saved" until one makes a volitional decision to receive Christ.
The revelatory role of God, according to Hodges is stated thusly.
The obvious answer is that God's role is revelatory-which is to say, He allows His truth to break through to man's heart in the same way that light penetrates darkness.http://www.faithalone.org/news/y1993/93july1.html Presumably this is a reference to prevenient grace. Fair enough. More of his peers in pastoral circles would do well to follow his lead (Jack Graham for example).
Elsewhere he writes:
Consequently, saving faith occurs when it dawns on our hearts that Jesus Christ saves us forever the moment we believe that He does.
Brother Phil's statement was
"However, I'm afraid that the unintended consequence of their teaching is aMr. Simpson's statements are quite accurate, and her objection equivocates over "salvation" and "conversion." In addition, he made no references to sacramental prayers, but rather the assertion that believers may apostatize (which is a view of eternal security held by this group) which she mentions in her next statement:
generation of many who believe that, because of a decision made years ago, their
salvation is secure, even though 'by their works they deny Him' (Titus 1:6). "
More generally, they believe many who think they are saved are not, and that traditions like sinner's prayer and walking aisles is partly to blame. They don't give assurance tehy proclaim the content of saving faith and insist with Calvin that assurance is the essence of saving faith.
This is naive. How ironic in the very next objection she chastizes Philip for using an outdated view of Hodges that is based on an outdated statement he made while at the same time you make this statement about Calvin that shows me you don't know what Calvin has said on this.
She writes that it appears that Simpson is getting his sources about Free Grace Theology from Reformed sources and not his own, while she seems to be getting her sources about Calvin on assurance from some place other than Calvin.
Her reading of Calvin is highly selective here in that it fails to account for the reasons Calvin said what he said. See http://www.girs.com/library/theology/dm_assure.html for starters.
Hers is a false antithesis between Calvin and the Confessions. As the above article cites:
Is assurance of the essence of saving faith? Calvin answered "yes" because his focus is on faith's foundation. The Confessions focus is on the subjective persuasion of that assurance. Each is correct when the issue is viewed as a difference in focus from the time at which they were written, for the same reason that Paul says that we are justified by faith and James says that faith without works is dead. Perhaps it is best to say that assurance is of the essence of saving faith in the same way that the tree is contained in the seed. Assurance is of the essence of saving faith implicitly. The subjective persuasion of assurance can be cultivated just because of the certainty of its object - Christ.
If she wishes to cite Calvin, then you need to define what he means cite all of Calvin on the matter and not the portions that appeal to her. Ditto for Wilkin, Hodges, and the rest.
He had a pastoral concern in mind, one that was trying to provide assurance to those freed from bondage to Rome, who labeled all assurance as the sin of presumption.
He defined saving faith with the other Reformers as assensus, cognitio, and fidcuia. Knowledge is foundational for faith, so faith rests on the Word of God. Faith is inseparable from Christ, for He is the One to whom the Word refers. Assuring faith belongs only to the elect, so those who have assurance, for Calvin, are the elect.
Calvin taught that this faith is transformative. It bloomed into sure sanctification. Ergo, if one is not experiencing this in such a way as to apostatize, so the later confessions asserted, one has cause to examine one's faith.
There several grounds of assurance for Calvin, including election:
The firmness of our election is joined to our calling [and] is another means of establishing our assurance. For all whom [Christ] receives, the Father is said to have entrusted and committed to Him to keep to eternal life.
Calvin also taught that there is such a thing as spurious faith. Calvin, also said there is much that resembles faith that lacks a saving character. For example, he speaks of "unformed faith," "implicit faith," "the preparation of faith," "temporary faith," "an illusion of faith," "a false show of faith," "shadow-types of faith," "transitory faith," faith "under a cloak of hypocrisy," and a "momentary awareness of grace." ( Inst. 3.2.3, 5, 10- 11. For Calvin on temporary faith, see David Foxgrover, "`Temporary Faith' and the Certainty of Salvation," CTJ 15 (1980):220- 32; A. N. S. Lane, "Calvin's Doctrine of Assurance," VE 11 (1979):45- 46. On temporary and unformed faith, see Exalto, De Zekerheid des Geloofs bij Calvijn 15- 20, 27- 30.)
Self-deceit is a real possibility according to Calvin. In fact, the reprobate often feel nearly identical to the elect with regard to faith:
"There is a great likeness and affinity between God's elect and those who are given a transitory faith."(Inst. 3.2.11). Consequently, self-examination is essential: "Let us learn to examine ourselves, and to search whether those interior marks by which God distinguishes his children from strangers belong to us, viz., the living root of piety and faith."
Commentary (on Ezek 13:9).
You must examine yourself in light of Christ: If you contemplate yourself [apart
from Christ, the Word, and the Spirit], that is sure damnation."(Inst.3.24.5.)
Calvin relates the work of the Holy Spirit to that of assurance. Ms. Flynn, I suppose, would have us believe that he says that faith is "it," but that's untrue. Such a positon would make faith, not Christ, the ground of assurance. For Calvin the ground is Christ Himself, not faith. That is why faith is the essence of assurance for Calvin. That faith comes from the Holy Spirit first and foremost. That is the first order test of assurance. Calvin does not however, negate the secondary order tests of assurance. Specifically, the Holy Spirit may assure the believer that he is not a reprobate or temporary believer by revealing to him that he possesses "signs which are sure attestations"( Inst. 3.24.4) of faith, such as "divine calling, illumination by Christ's Spirit, communion with Christ, receiving Christ by faith, the embracing of Christ, perseverance of the faith, the avoidance of self-confidence, and fear. (Helm, Calvin and the Calvinists 28). Calvin says that all Christians can have assurance, but he does not believe that all Christians will possess it.
By the time Dort rolled around, there was a school of thought that asserted that those who had no assurance of salvation did not possess saving faith. Theodore van der Groe and Theodore van Thuynen maintained that assurance is inseparable from faith, but used this to argue that if one did not possess assurance one lacks saving faith. Another school, that of Wilhelmus à Brakel, Jacob Groenewegen, and the German, Friedrich Lampe argued that assurance must be regarded as a fruit of faith. They regarded hungering and thirsting after Christ as belonging to what the Dutch called "refuge-taking" faith, as distinct from "assured" faith. They deemed refuge-taking faith to be of the essence of faith, and assured faith, of the fruit of faith. They were sure that the attachment of assurance to faith was pastorally injurious because it discouraged "beginners in grace" by causing them to think that their lack of assurance meant that they were as yet unregenerate.
Alexander Comrie tried to chart a course from the two positions. Comrie maintained that assurance certainly belongs to the essence of faith, but that the faith of Christians did not always conform to this experience. He thus believed he would address this dissonance by a number of theological distinctions, viz. the habitus and actus of faith. Comrie's position is basically this: the seed of assurance is already present in refuge-taking faith, albeit largely dormant, but the goal of the believer must be to grow in the consciousness of what he already possesses in principle, in order to attain in due season to full assurance in Christ. At every point whether as seed, or in the growth of assurance, or as full assurance all assurance is the sovereign gift of the Spirit, which manifests Himself both through inward graces and outward acts.
By the time the Puritans came around, pastoral needs were different, thus the emphasis on the more experimental work of the Spirit. Antinominan tendencies had developed. Moreover, some had come to say that saving faith enables men to peer into the secret counsel of God's election. Ergo, the second order tests for assurance took precedence over the early view insofar as many had come to interpret the first order tests in such a way that they questioned the subjective experience of their faith and felt a need to peer into the elective counsel of God itself. Ergo, a new pastoral need arose, which has since evolved into a mediating position. The difference between Calvin and the confessions is, therefore, one of emphasis only.
When we see this:
This infallible assurance does not so belong to the essence of faith, but that a true believer may wait long, and conflict with many difficulties, before he be partaker of it. We also have this: This certainty is not a bare conjectural and probable persuasion grounded upon a fallible hope; but an infallible assurance of faith founded upon the divine truth of the promises of salvation, the inward evidence of those graces unto which these promises are made, the testimony of the Spirit of adoption witnessing with our spirits that we are the children of God,which Spirit is the earnest of our inheritance, whereby we are sealed to the day of redemption.And we have this:
Although hypocrites and other unregenerate men may vainly deceive themselves with false hopes and carnal presumptions of being in the favor of God, and estate of salvation (which hope of theirs shall perish): yet such as truly believe in the Lord Jesus, and love Him in sincerity, endeavouring to walk in all good conscience before Him, may, in this life, be certainly assured that they are in the state of grace, and may rejoice in the hope of the glory of God, which hope shall never make them ashamed
Since Calvin recognized false faith and that not all believers possessed assurance and discussed introspection as well as discussed the growth of faith in Christian living in such a way that assurance became more and more certain over time, he did not simply believe that faith is the essence of saving faith as if all one must do is believe and have assurance. The later confessions recognize this.
6 Repentance:
" Repentance is not simply, as the 'free grace' teachers define it, 'changing one's mind about God'. "
Needless to say Simpson could have read a few less Purist tomes and a little more Hodges. His book Absolutely Free! has a chapter describing his view of repentance, which was itself a change from an earlier view (in the 70's?) If Simpson didn't read Absolutley Free! than what did he read?
Correct, Zane Hodges did change his view, but Simpson is not discussing Hodges in particular. Rather he is discussing the movement itself. Ms. Flynn would do well to read a little less Hodges and a broader range of the literature her own movement has produced.
Here is what the Journal Editor of the Grace Theological Society, Bob Wilkin, has actually written about those in this movement; it appears Phillip's assessment is quite correct: From http://www.faithalone.org/news/y1998/98may2.html
Editor's note: The change-of-mind view suggests that the NT words for repentance, metanoia and metanoeo, mean a change of mind. It argues that these words are sometimes given as conditions of eternal life, though never in John's Gospel, and that in such cases they refer to a change of mind about Jesus Christ. This change of perspective is seen as being a synonym for faith in Christ. Thus there is but one condition, faith in Christ, which can also legitimately be called repentance. This is certainly a Free Grace view. However, as one who argued for that position in my doctoral dissertation and has since rejected it, I would urge all our readers who hold this view to re-examine it in light of the arguments made at the conference and in this article by Zane Hodges (and hopefully future articles by him as well).
Bob Wilkin from here: http://www.faithalone.org/news/y1988/88june4.html
First, nowhere do the Scriptures condition obtaining eternal salvation on our turning from our sins.
Second, "repentance" is actually a mistranslation of the Greek term metanoia. A better translation would be "a change of mind."
Third, the Bible speaks of three things which people need to change their minds about in order to be saved: oneself, Jesus Christ, and idols. One must see himself as a sinner and not self-righteous. One must see Jesus Christ as his Sinbearer and his only hope of eternal salvation. And, those who trust in idols to give them eternal life (more of a problem in the first century world than it is today) must stop trusting their eternal destiny on idols and instead place all of their trust upon Jesus Christ. (N.B. Many around the world today trust in charms, amulets, magic, and astrology to give them safety, peace, and guidance here and now only. If people aren't looking to such things to give them eternal salvation, they do not need to change their minds about such thinking to be saved from hell as Acts 19:1-20 indicates. It is particularly important to recognize this since magic and superstition is rampant in the world today.)
May we clearly share with people what saving "repentance" is (i.e., a change of perspective) and what it is not (i.e., turning from sins). This is crucial if we are to make the gospel clear and keep good news and grace in it.
Here is Bob Wilkin from here: http://www.faithalone.org/news/y2002/repentance.html
There are three explanations of Luke 16:30 that are consistent with the Free Grace position. The first two understandings involve the rich man considering repentance as the condition of eternal salvation.
First, he might understand repentance as a change of mind about Christ. Thus for him repentance is the same as faith. What Abraham says in v 31 could be seen as substantiating the change-of-mind understanding: "If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead." Where the rich man spoke of repentance, Abraham spoke of persuasion. This was the position I adopted in my doctoral dissertation (DTS 1985).
Second, he might understand repentance as a decision to turn from one's sins and get right with God. In this case, the rich man believed in justification by faith plus turning from sins. Of course, if this was his view, then he was wrong. Some might reject this understanding as out of hand. After all, it contradicts the good news. Yet we must remember that the Bible records what people have said, even if they were wrong.
Third, the rich man may not be implying that repentance is the condition for eternal salvation. He may know that the only condition is faith in Christ. However, he may believe that for his brothers repentance would come first, then faith. Certainly repentance can open a person to hearing the gospel.
Wilkin rejects the change of mind view here, to his credit, but then he goes on to say about the second:
The second understanding is much simpler and is more likely what the rich man meant. It is reasonable to conclude that he still didn't understand the gospel. Note that in light of Matt 7:22 there will be many who have spent time in Hades who nonetheless will still have a faulty view of the gospel when they get to the Great White Throne Judgment. Many will say "Lord, Lord" and will point to their works as the reason why they should get into the kingdom.So, if you believe you must turn from your sins when you come to God and cry out to be saved, according to Wilkin you are worthy of hell.
Is it that surprising that many in Hades will believe in a works gospel? Some, like the rich man, will be convinced they are doomed because they hadn't lived a good enough life. Others, probably the majority, will think that when they appear before God for their final judgment they will be able to prove that they did enough good works to justify their entrance into the kingdom (Matt 7:22).
We should not develop our view of the gospel based on what a new arrival in Hades believes! After all, it was his works-salvation thinking that landed him in Hades in the first place! If we want to pick someone in Luke 19:19-31 who is clear on the gospel, wouldn't Abraham be a much better choice?
7 Further on in his long section on repentance, he writes:
"It has been argued that John does not use the word 'repent' in his gospel, and never uses
the term to apply to unbelievers."
This odd assertion would have been a fine place to site a source! But the writer rarely offers any. I wondered if he wasn't really getting his information about FG from Reformed books and articles. Hodges and the GES insist repentance is a message for all men everywhere.
Try these on for starters, for they could not be more clear:
How about here: http://www.faithalone.org/news/y1998/98may2.html
To begin with, we do not really have here an argument from silence, but an argument about silence. The issue is: why is John silent about repentance in the fourth Gospel?
A classic "argument from silence" would run like this: "Our historical data for (let us say) the period 1168 B.C. to 1068 B.C. is sketchy and incomplete, so Arabia could have been a major regional power during that time." The argument is worthless, of course. The silence of our historical data tells us nothing about the power status of Arabia during the period described.
The present issue is not comparable, as the following discussion will show.
Second, it is important to note that those who might reject the argument about the absence of repentance in John's Gospel are not claiming not to know John's view of repentance. On the contrary, they are making a direct claim about John's theology!
For example, lordship people claim that, of course, John held that repentance was necessary to salvation. They usually add that, though he does not mention it explicitly, repentance is there implicitly. But the search for "implicit" indicators of repentance in John's Gospel becomes a hopeless hodgepodge (forgive the expression) of guesses and misguided creativity.
In the same way, grace people who hold the "change of mind" view1 of repentance are telling us that John did believe repentance to be necessary to eternal life, but simply chose never to say so explicitly.
If my view of John's silence is an argument from silence, so is this--bigtime!
And here: http://www.faithalone.org/news/y1998/98july1.html
In the last issue of Grace in Focus (May/June 98), we considered the fact that John is silent, in his Gospel, on the subject of repentance. In view of the purpose of the Gospel of John to bring people to eternal life (John 20:30-31), we were constrained to conclude that John did not regard repentance as a condition for eternal salvation.And from the keyboard of Bob Wilkin: http://www.faithalone.org/news/y1990/90june2.html (emphasis mine)
John is also silent about repentance in his three epistles. This is an interesting fact to which we will return later in this article.
But John is far from totally silent on the subject of repentance. In fact, he refers to it no less than a dozen times in the book of Revelation. It is surprising to realize that John has more references to the subject of repentance than any NT writer except Luke!
The author who ranks third in references to repentance is Matthew (8 times). But all other writers trail Luke, John, and Matthew by a considerable distance. Mark has only 4; Paul in all of his thirteen letters only 5; the author of Hebrews 3; and Peter 1. Jude has none.
These counts are based on the actual number of occurrences of the Greek noun (metanoia) and verb (metanoeo) for repentance. Even if we also count metamellomai (a less common word for repentance), Matthew only gains 3 uses, Paul 1 and the writer of Hebrews 1. Paul also has 2 uses of ametameletos (= "not to be repented of").
ohn's showing here is impressive, considering that all of his references are confined to one book. It seems clear that if we examine the dozen uses in Revelation, we ought to get a fairly definite idea about John's own doctrine of repentance.
Repentance for the Saved in Revelation
It is striking that eight of John's twelve references to repentance (all using the Greek verb metanoeo) are found in the letters to the seven churches. There is no good reason to take any of these references to unsaved people, and plenty of reason to refer them to the saved.
For example, in Rev 3:14-22 our Lord rebukes the church of Laodicea for being spiritually "lukewarm." Then in v 19 He states: "As many as I love, I rebuke and chasten. Therefore be zealous and repent." The reference to chastening here recalls the teaching of Heb 12:3-11 and clearly shows that the Laodiceans are the Savior's beloved children whom He desires to correct. They can avoid His chastening if they repent.
To the same effect is Rev 3:3. The Lord has just declared to the Christians of Sardis that "I have not found your works perfect [Greek = complete] before God" (3:2). He then commands them to "remember therefore how you have received and heard; hold fast and repent." On its face it is plain that these are Christians who have actually labored for the Lord but whose works for Him are not yet complete. They have been overtaken by a spiritual deadness, or lethargy (cf. 3:1), from which they need to arouse themselves. They need to "be watchful, and strengthen the things which remain" (3:2) and "hold [them] fast" (Greek = "guard" or "keep" [them]). But to do this they need to repent of the deadness of their present experience (cf. James 2!) which was threatening the loss of their previous accomplishments for God (cf. 2 John 8).
That this is an experience appropriately applied to true Christians alone, is a fact that will probably only be denied by teachers of Lordship Salvation! Very obviously, John is not telling these people that what they really need to do is to believe and be saved. If anyone can find that in this text, he is a magician!
Basically the same thing can be said of the remaining references to repentance in the letters to the seven churches. The Christians in Ephesus have "left" their "first love" (Rev 2:4). Their original devotion to Christ has died down. So the Lord says to them: "Remember therefore from where you have fallen; repent and do the first works, or else I will come to you quickly and remove your lampstand from its place--unless you repent" (2:5). The future of the Ephesian church as a witness for her Lord depended on whether the Christians there would repent of their cooling devotion to the Son of God and resume their previous vigorous activity for Him.
In the church at Pergamos (Rev 2:12-17) there were those who held false doctrine that encouraged compromise with pagan immorality and idolatry (2:14-15). The church is called upon to repent of its toleration for such teaching, and warned that otherwise the Lord will deal with these people Himself (2:16).
Finally, the female teacher in the church at Thyatira, who called herself a prophetess (Rev 2:20), had been warned to repent of the immoral conduct to which her false teaching led, but she had failed to repent (2:21). For this reason, the woman herself would be disciplined by sickness (2:22; cf. 1 Cor 11:30), and her followers in the church would experience great tribulation, or trouble, "unless they repent[ed] of their deeds" (2:22). No one here was threatened with hell, but simply with severe discipline.
The early church did indeed have female prophets, as is made plain by Acts 21:9 and 1 Cor 11:5. Whether the woman designated as "Jezebel" in Rev 2:20 was a true prophetess by spiritual gift and now claimed to utter prophecies that God had not given to her, or whether she was not a gifted prophetess at all, it is not possible to say. But that she was also unsaved goes far beyond anything indicated in the text. Even the false teachers, Hymenaeus and Alexander, are treated by Paul as subject to discipline to purge them from blasphemy (1 Tim 1:20; cf. The Gospel Under Siege, 2nd ed., pp. 83-84).
The NT plainly recognizes that some false teachers (though not all) are Christians who have gone far astray and will perhaps only be recovered by severe discipline. There is nothing to show that the "Jezebel" of Thyatira (probably not her real name) was not one of these. The statement of her impending punishment strongly suggests that John thought of her as a Christian who had severely strayed from God. Despite God's longsuffering patience, she has ignored her opportunity to repent and now faces His approaching discipline.
In these eight occurrences of the verb "to repent" in the letters to the churches, not so much as one of them suggests the idea of turning from unbelief to faith in God or Christ. In every case a particular failing of some duration is the object of the repentance that our Lord commands.
The words of some duration are deliberately chosen. In every case in Revelation 2 and 3 something has gone wrong with either the attitude or the behavior (or both) of some (or all) of the Christians in these churches. Significantly there is no call to repentance in the letters to the churches at Smyrna (2:8-11) and Philadelphia (3:7-13). The reason is obvious: there is nothing about which these churches need to repent!
This is obviously the reason for the absence of a call to repentance in 1 John. The church, or churches, addressed (perhaps the leaders are chiefly in view) are in excellent spiritual condition (cf. 1 John 2:12-14, 21) and need simply to "remain" (= "abide") in the truth and in fellowship with their Lord (2:24, 28). The same may be said of the church addressed in 2 John and of Gaius, who is addressed in 3 John.
As John's use of repentance in Revelation 2 and 3 makes clear, repentance is for those Christians who have in some way gone astray. The issue is not some failing which is immediately addressed by confession (1 John 1:9). The issue is always some prolonged attitude or practice. The same view of repentance is found in Luke 15 which, Deo volente, we will address in a future article.1
Repentance for the Unsaved in Revelation
There are four uses in Revelation of the Greek verb for repentance (metanoeo) which are clearly applied to the unsaved. These are: Rev 9:20, 21 and 16:9, 11. What is remarkable about these uses is that they too refer to repentance from long-held sinful attitudes or practices. In no case is there a reference to repentance from unbelief.
In 9:20, 21 the list of things not repented of is long: "The rest of mankind...did not repent of the works of their hands, that they should not worship demons, and idols of gold, silver, brass, stone, and wood...And they did not repent of their murders or their sorceries or their sexual immorality or their thefts." This is pure and simple an assertion that the unsaved did not repent of their sins. And this unrepentance was maintained in the face of the devastating plagues of Revelation 8 and 9, and in particular the plague of 9:13-19, by which a third of the world's population is killed (9:18)!
In Rev 16:9, as men are scorched with heat from the fourth bowl judgment, "they blasphemed the name of God who has power over these plagues; and they did not repent and give Him glory" (italics added)! Put another way, they refused to stop blaspheming and withheld the glory which was due to Almighty God (cf. Rom 1:21). In 16:11, under the fifth bowl judgment, men "blasphemed the God of heaven because of their pains and their sores, and did not repent of their deeds" (italics added).
Clearly there is nothing in these texts about repenting of unbelief! In fact, mankind actually believes that God is behind these plagues and they refuse to change either their attitude or their ways. For this reason, God's judgments continue to fall. There is no issue in these texts that pertains directly to eternal salvation. The issue is plainly unrepentant behavior which justifies the temporal judgments of God.
In Revelation, therefore, repentance is always related to God's temporal judgments, whether of His own people or the world at large. This is John's clear doctrine of repentance. Repentance is never related by John to obtaining eternal life.
Many very fine grace people have held the view that the apostle John, at least in his Gospel, regarded repentance as a "change of mind" that turned one from unbelief to faith in Christ. Unfortunately it is impossible to find such a doctrine of repentance anywhere in John's writings.
The view that repentance is sometimes a virtual synonym for saving faith is without any evidence in John's five NT books. In future articles I hope to show that this concept of repentance cannot be found anywhere in the NT. Instead, the doctrine of repentance as found in Revelation is in fact the teaching of all the NT authors.
What is unclear about those statements? Phil Simpson is discussing John's usage of the word, and it is quite true that Bob Wilkin himself has stated that the term "repent" is not used in John's gospel and your movement asserts quite clearly that the texts in which he does refer to it are in Revelation, and these are all, according to them, references to believers, not unbelievers.
If commitment in the sense of pledging to serve God is synonymous with faith in Christ, we would need to find passages conditioning eternal life upon pledging one's lives to serve God. We find none. In fact, in the Gospel of John, the only book in the Bible whose primary purpose is evangelistic, the word "commit" only occurs twice and neither time in reference to man (John 2:24 refers to Christ and John 5:22 refers to the Father). This is a telling fact. In addition, the word "repent" doesn't occur at all. However, the word "believe in its various forms (noun and verb) occurs 99 times in John's Gospel.
The evidence is overwhelming. Belief is not synonymous with commitment in the sense of pledging to do something. (It is, of course, in the sense of entrusting one's eternal destiny in God's hands.) Ed.
So you can see what I mean when I say the argument is really an argument about John's silence. Why was he silent on this major biblical theme?


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Operation Sold Out II: The Failed General Strike in British Columbia in 2004 – Paul Finch
This essay, on the brewing general strike that nearly erupted across British Columbia in 2004 but ultimately failed, looks at what brought on the strike, how the strike caught steam then crumbled, and the lessons we can learn moving forward. It was published in the Northeastern Anarchist (#10, Spring/Summer 2005) – the English-language magazine of the Northeastern Federation of Anarchist-Communists (NEFAC).
A Victim of Power (Corp) and Police: The La Presse Conflict and the Tear Gas Suffocation of Michele Gauthier
A report on the 1971 conflict at La Presse and the police killing of socialist feminist Michele Gauthier. The broader struggle against Power Corp., the impact of the police killing, and the development of the Common Front and subsequent general strikes.

subset: commoncrawl


text:
Atlanta-based Delta Air Lines has expanded their current A330neo order from 25 to 35 aircraft with the order of ten additional Airbus A330-900s, according to a press release from the airline.
The order, which was made to support Delta's international growth strategy, goes alongside an agreement by the airline and Airbus to defer ten previously ordered Airbus A350 XWBs to 2025-26. Delta's current A330 fleet stands at 42.
Airbus launched the A330neo program in July 2014, comprising of the A330-800 and A330-900, following the success of its popular A330 family. The A330neo brings significant efficiency improvements with Rolls-Royce Trent 7000 engines and new extended composite wingtips to enhance aerodynamics to reduce fuel burn.
"Operational efficiency and an exceptional passenger experience are core to Delta's successful recipe, and it speaks volumes that they have chosen the A330-900," said Christian Scherer, Chief Commercial Officer at Airbus in a statement "This reconfirmed endorsement by one of the world's largest and most respected airlines validates the economic credentials of our versatile Airbus widebody family in the most advanced and competitive environments."
Also, the Airspace by Airbus cabin, which offers extra personal space and state-of-the-art ambient lighting to offer one of the most advanced in-flight experience.
Delta's Chief Executive Officer Ed Bastia said: "Airbus has infused this next generation of the successful A330 family with new technology and features providing advanced levels of comfort for our passengers and significant operating cost reductions that will make our airline stronger in the decades to come."
The longer-fuselage A330-900 can provide a range of 7,200 nautical miles and can accommodate 287 seats in a typical three-class configuration, but boasts up to 440 seats for high-density layouts.
Delta made their initial order for 25 Airbus A330-900s in November 2014, becoming the launch customer for the type.
Connor Sadler
Latest posts by Connor Sadler (see all)
- Turkish Airlines Launches New Route to Rovaniemi, Finland - December 7, 2019
- Juneyao Air Expands in Europe with New Services to Iceland and Ireland - November 29, 2019
- Juneyao Airlines to Make U.K. Debut with New Manchester Route - November 22, 2019


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Assess the Efficacy and Tolerability of Antistax Film-coated Tablets in Patients With Chronic Venous Insufficiency
|The safety and scientific validity of this study is the responsibility of the study sponsor and investigators. Listing a study does not mean it has been evaluated by the U.S. Federal Government. Read our disclaimer for details.
|ClinicalTrials.gov Identifier: NCT00855179
Recruitment Status : Completed
First Posted : March 4, 2009
Last Update Posted : May 16, 2014
- Study Details
- Tabular View
- No Results Posted
- Disclaimer
- How to Read a Study Record
|Condition or disease
|Venous Insufficiency
|Drug: Red vine leaf extract (AS 195) Drug: Placebo
|Phase 3
|Study Type :
|Interventional (Clinical Trial)
|Actual Enrollment :
|250 participants
|Intervention Model:
|Parallel Assignment
|Primary Purpose:
|Official Title:
|A 12-week, Double-blind, Randomised, Placebo-controlled, Multicentre Trial to Evaluate Efficacy and Tolerability of Antistax® Film Coated Tablets, 720 mg/Day Orally, in Male and Female Patients Suffering From Chronic Venous Insufficiency
|Study Start Date :
|March 2009
|Actual Primary Completion Date :
|November 2009
Active Comparator: Antistax film-coated tablets 360 mg
Patient to receive 2 tablets daily as a morning dose, each containing 360 mg Antistax
Drug: Red vine leaf extract (AS 195)
Antistax film-coated tablet 360 mg
Placebo Comparator: Placebo
Patient to receive 2 tablets identical to those containing 360 mg Antistax daily as a morning dose
Drug: Placebo
Placebo tablets identical to those containing Anstistax 360 mg
- Change from baseline in limb volume determination at day 84 (water displacement method) [ Time Frame: 84 days ]
- Change from baseline in limb volume determination at day 21 and 42 (water displacement method) [ Time Frame: 21 and 42 days ]
- Change from baseline in the subjective symptoms of CVI (tired, heavy legs, sensation of tension in the legs) pain in the legs) measured by Visual Analogue Scales at day 21,42 and 84 [ Time Frame: 21, 42 and 84 days ]
- Incidence of adverse events [ Time Frame: 84 days ]
- Global assessment of efficacy by the patient at day 84 [ Time Frame: 84 days ]
- Change from baseline in the calf circumference at day 21, 42 and 84 [ Time Frame: 21, 42 and 84 days ]
- Global assessment of efficacy by the investigator at day 84 [ Time Frame: 84 days ]
- Time to improvement in symptoms [ Time Frame: 84 days ]
- Vital signs (pulse rate, blood pressure) [ Time Frame: 84 days ]
- Number of patients with abnormal Serum Laboratory Parameters [ Time Frame: 84 days ]
- Global assessment of tolerability by the patient at day 84 [ Time Frame: 84 days ]
- Global assessment of tolerability by the investigator at day 84 [ Time Frame: 84 days ]
Choosing to participate in a study is an important personal decision. Talk with your doctor and family members or friends about deciding to join a study. To learn more about this study, you or your doctor may contact the study research staff using the contacts provided below. For general information, Learn About Clinical Studies.
|Ages Eligible for Study:
|18 Years and older (Adult, Older Adult)
|Sexes Eligible for Study:
|Accepts Healthy Volunteers:
Inclusion Criteria:
- Male or Female
- 18 years of age or older
- CVI, Clinical Class 3 and Class 4a according to the CEAP classification
- Presence of stable edema determined by a pretibial pit after 30 seconds pressure with the thumb documented by a photo
- Stable and reproducible status of swelling documented by difference of less than 150g between screening and baseline as determined by water displacement method
- Presence of moderate to severe varicoses (dilated, tortuous veins in the subcutaneous tissue with a diameter of more than 3mm
- Intensity of leg pain at least 5 cm on the Visual Analogue Scale at baseline and presence of hyperpigmentation or eczema and presence of moderate to severe edema
- Willing and able to give written informed consent prior to participation in the trial
- Patients expected to be compliant (compliance with run-in medication greater than 80% as checked by drug count)
Exclusion Criteria:
- Decompensated cardiac insufficiency according to the New York Heart Association (NYHA) classification III and IV for cardiac patients
- Edema not due to venous disease of the legs(e.g. latent cardiac insufficiency, renal insufficiency, lymphoedema, etc)
- Severe skin changes, e.g. lipodermatosclerosis
- Current florid venous ulcer
- Peripheral arterial disease (ankle/arm pressure index less than 0.9)
- Untreated or insufficiently controlled hypertension
- Current acute phlebitis of thrombosis with the last 3 months. Post-thrombotic syndrome, who do not currently receive an anticoagulation treatment can be included in the trial
- Renal insufficiency
- Liver disease; hepatic insufficiency
- Hyper- or hypocalcemia
- Malignancies
- Anamnestic indications of diabetic microangiopathy or polyneuropathy
- Drug and/or alcohol abuse
- Severe climacteric complaints; changes in or initiation of post-menopausal hormone replacement therapy within the last 3 months
- Immobility
- Avalvulia
- Klippel-Trénaunay-Weber-Syndrome
- State after pulmonary embolism
- Recognized hypersensitivity to the trial drug ingredients
- Clinical indication for a specific phlebologic treatment, e.g. compression treatment phlebectomy, etc
Previous Treatments:
- Compression therapy and/or wearing of support stockings less than 2 weeks prior to the visit at baseline
- Venous surgery or sclerotherapy with the last 3 months at the leg used for volumetry
- Treatment with drugs affecting the veins less than 4 weeks prior to visit 1
- Changes in or unstable response to treatment with theophylline, cardiac glycosides, ACE-inhibitors, calcium antagonists, or laxatives with the last 2 weeks prior to visit 1
Concomitant Treatment:
- Compression therapy
- Diuretics
- Nitrates
- Ergot alkaloids
- All preparations which are used as compounds for venous therapy in CVI (e.g. vasoprotectives for antivaricose therapy, preparations with heparin, sclerosing agents, flavonoid-containing preparations, other phytopharmaceuticals
- Other drugs active on blood vessels and circulation
- Extensive use of laxatives
- Anticipated changes in the intake of hormones, ie contraceptives
- Scheduled major surgery requiring full anesthesia
Other exclusion Criteria:
- Previously studied under the present protocol
- Participation in another clinical trial within less than 90 days prior to Visit 1
- Participation in another clinical trial during the present trial
- Patient is investigator, co-investigator, trial nurse in this trial or is a relative of the investigator, co-investigator or trial nurse in this trial
- Pregnant or nursing women or inadequate birth control methods (this applies to females of childbearing potential only; reliable contraceptive methods are hormonal contraceptives, intrauterine devices, sexual abstinence of sterilization)
- Patients considered as mentally ill as well as unable to work or with limited working ability, or unable (or only partially able) to follow the spoken or written explanations concerning the trial
- Patients in bad general health state according to the investigator's judgment
To learn more about this study, you or your doctor may contact the study research staff using the contact information provided by the sponsor.
Please refer to this study by its ClinicalTrials.gov identifier (NCT number): NCT00855179
|1138.11.49004 Boehringer Ingelheim Investigational Site
|Berlin, Germany
|1138.11.49016 Boehringer Ingelheim Investigational Site
|Berlin, Germany
|1138.11.49019 Boehringer Ingelheim Investigational Site
|Bochum, Germany
|1138.11.49014 Boehringer Ingelheim Investigational Site
|Bonn, Germany
|1138.11.49023 Boehringer Ingelheim Investigational Site
|Breisach, Germany
|1138.11.49003 Boehringer Ingelheim Investigational Site
|Coburg, Germany
|1138.11.49024 Boehringer Ingelheim Investigational Site
|Dülmen, Germany
|1138.11.49007 Boehringer Ingelheim Investigational Site
|Freiburg, Germany
|1138.11.49020 Boehringer Ingelheim Investigational Site
|Freiburg, Germany
|1138.11.49009 Boehringer Ingelheim Investigational Site
|Greifswald, Germany
|1138.11.49013 Boehringer Ingelheim Investigational Site
|Köln, Germany
|1138.11.49010 Boehringer Ingelheim Investigational Site
|Lübeck, Germany
|1138.11.49011 Boehringer Ingelheim Investigational Site
|Mainz, Germany
|1138.11.49012 Boehringer Ingelheim Investigational Site
|Minden, Germany
|1138.11.49005 Boehringer Ingelheim Investigational Site
|München, Germany
|1138.11.49022 Boehringer Ingelheim Investigational Site
|Oberhausen, Germany
|1138.11.49002 Boehringer Ingelheim Investigational Site
|Oberkirch, Germany
|1138.11.49001 Boehringer Ingelheim Investigational Site
|Rottach-Egern, Germany
|1138.11.49006 Boehringer Ingelheim Investigational Site
|Rottweil, Germany
|1138.11.49018 Boehringer Ingelheim Investigational Site
|Tübingen, Germany
|Study Chair:
|Boehringer Ingelheim
|Boehringer Ingelheim
Publications automatically indexed to this study by ClinicalTrials.gov Identifier (NCT Number):
|Responsible Party:
|Boehringer Ingelheim, Study Chair, Boehringer Ingelheim
|ClinicalTrials.gov Identifier:
|NCT00855179 History of Changes
|Other Study ID Numbers:
|First Posted:
|March 4, 2009 Key Record Dates
|Last Update Posted:
|May 16, 2014
|Last Verified:
|April 2014
Venous Insufficiency
Vascular Diseases
Cardiovascular Diseases


text:
Topic : Resource ramp up plan template.
Author : Durrant Thomson.
Published : Wed, Sep 18th 2019 17:33 PM.
Format : jpg/jpeg.
A great resource when starting up a new business is using a free business plan template. While professional business planning is available, it is much less expensive to use a prepared template. The biggest challenge when starting a new business is creating a business plan. You will need your plan to gain funding, to plan your management and to generally get your business started.
Without proper planning it is impossible to succeed no matter how much capital you have. On the other hand, if you have a fool-proof plan you can make a lot of money in a very short amount of time. This article will guide you through the planning process so that you can improve your chances of success.
Nevertheless, templates still make planning easier, as well as, save a lot of money. They are less expensive alternatives to actually hiring professionals to make planning business work. An individual can choose from the many types of available business plan templates. Aside from appealing designs, the suitability of the plan template to his business must also be taken into consideration. In other words, if his business is about crafts, then, a business template for baking will clearly not work. Similarly, if the operating system of his computer is Windows, he should select a template that is compatible with Microsoft Word or Microsoft Excel.


text:
Neo-traditional Baubles and Brightness by Olie Siiz
Let your tattoos glisten, gleam, and sparkle.
The artists coming out of Poland right now are really just fucking mind-blowing. Their work is bright, bold, weird, surreal, and breaking away from norms to create new standards. Olie Siiz, out of Warsaw, is adding her own special shine to this growing wave of stardom coming from Europe, with her ornate, glistening, gleaming gems and beasties.
With a limited color palette and an eye for shine, Siiz has mastered a neo-traditional surrealism that makes her tattoos seem otherworldly. Her work juxtaposes realistic elements with illustrative, bizarre imagery, and the final products are rife with details to gaze and dote on.
A wolf growls, tied in rope, by Olie Siiz. (via IG—olie_siiz) #neotraditional #sparkly #detailed #OlieSiiz
Siiz's line work is admirable and refined. She works with varying line weights, cleverly using white not only as a tool for glimmer but to also emphasize her subjects. She has a strong sense of where her light source is in every tattoo, but also plays with how her gem stones glow and how the light cascades across objects.
Siiz also combines textures within each tattoo — the facets of a gem lie next to a flat, yet ornate, intricate black frame. The texture of fur bristles alongside perfectly flat leafs. This creates a uniquely flat yet dimensional image, and guides our eyes throughout the work.
You can follow Siiz on Instagram, and admire all the shiny objects she creates. She can be reached for bookings via her email, email@example.com.


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A new exhibition titled Traces of Words: Art and Calligraphy from Asia opened to huge fanfare at the Museum of Anthropology earlier this month. Curated by Dr. Fuyubi Nakamura, the exhibition explores the significance of written forms and calligraphic art in numerous cultures across Asia in successive eras, from ancient times up to our digital age.
"All creatures leave traces of themselves as they move through life; but words, whether spoken, written, imagined, or visualized are traces unique to humans," Dr. Nakamura said in a press release. The exhibition's major theme emerges when those structured, physically realized written traces are composed with extra human creativity to relay additional meaning beyond the words themselves.
The enormous diversity of pieces is split into two adjacent galleries. The older artifacts from the museum's Asian Collection are found in a corner of the Multiversity Galleries next to the heart of the exhibition in the Audain Gallery. These include Sumerian stamped brick cuneiform inscriptions, Sinhala palm leaf Buddhist manuscripts, a Chinese scroll from Dr. Sun Yat-sen and woodblock prints from the Himalayas.
The contemporary calligraphy and art are on display in the Audain Gallery, which features multimedia displays, original works on paper and wood, as well as reproduced images created by six artists and teams from Afghanistan, Tibet, Thailand, and Japan. Next to the artworks in question are biographies of the artists and explanations of their work, which describe how the written scripts form a duality with the presentation of the art pieces to grapple with issues of identity or strife.
For example, to evoke memories of conflict during the Cultural Revolution in the 1960s, the Tibetan artist Nortse's piece Book of Ashes contains burned manuscripts spread across the floor of the gallery atop piles of sand, "the ultimate destination/home of the destroyed books."
In an annex within the gallery lies the marvellously executed, interactive computer-generated space by Tokyo's teamLAB. Light music plays in the dark room while formless scenes play out on the walls, disturbed only by peacefully drifting logographic Chinese characters. Go ahead and touch one of these symbols – such as the character for mountain (Shān山) – and see a beautiful topographic landscape play out in front of you. Touching multiple characters in succession creates a reactive scene where birds might fly across those mountains or away from a raging fire.
In all of these ways the viewer need not be literate in any Asian language or script present to fully appreciate the exhibition (indeed, one artist's work is intentionally illegible).
"Viewing and feeling these works is like listening to songs in a foreign language we may not understand," Dr. Nakamura said, implying that there is more to the expression of calligraphy and writing in general than the written words alone.
Completing the exhibition are two several hundred year old artefacts and a beautifully animated projection depicting several styles of Arabic script, loaned from the Aga Khan Museum in Toronto. Prince Amyn Aga Khan, noted supporter of Islamic art and younger brother of the current Imam of Nizari Ismailism, The Aga Khan IV, opened the exhibition on May 11 to hundreds of eager visitors.
Expressing his desire for continuing collaboration, he noted his hope that the Aga Khan Museum and the Museum of Anthropology can together "bring to students and the general public unique insights [and] new perspectives on the dialogue of cultures that have since all time characterized different peoples." This dialogue, he notes, is "silent, musical, literary, [and] what binds us all together in a common cultural heritage" much like the interconnected writing systems of the world themselves.
Overall, Traces of Words gives an excellent sense of the diversity of written expressions from the world's largest and most populated continent. From ancient Mesopotamia to contemporary Japan, from porcelain to projectors, this exhibition is sure to remain etched in memories of its visitors.
Traces of Words: Art and Calligraphy From Asia is open until October 9. A satellite exhibition on the main floor of the Irving K. Barber Learning Centre is on display until May 31. Visit the Museum of Anthropology website for tour times and Japanese, Persian, and Tibetan calligraphy workshops. The museum is free for UBC students, staff, and faculty to visit.


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If 2015 is the year you're looking to update your dental equipment, look no further than The Dental Directory.
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Size: 100cm x 100cm
Thickness: 20mm
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Notice: This product 'Melors 2cm Non Slip EVA Home Foam Mat Supplier' is supplied by Melors (HK) Industry Co., LTD,welcome to contact for more information.we'll give you a good price.


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How People in United Arab Emirates Chance to win The Brand New iPhone X
Chance To Win iPhone X 2018 No Surveys
In about a month, the iPhone X giveaway sweepstakes will pick a lucky winner whose phone will be the envy of all.
The new iPhone X starts at $999 with 256 GB of storage. The more expensive X model is completely redesigned on the exterior and has a few upgrades from the 8 line up, including a 5.8-inch OLED screen, a better telephoto camera and facial recognition unlocking.
Simply visit the official giveaway iPhone X in United Arab Emirates promotion here
Fill out your email address and pay $1
During this special promotion, you'll also receive a free iPod shuffle. Your product will be shipped immediately (they even cover the shipping fee), and you'll receive it in 3-5 days.
Readmore: giveaway iphone x in all country Vendor: Surveywikis.com
UPDATE: In about a month, the iPhone X giveaway sweepstakes will pick a lucky winner whose phone will be the envy of all. As of today, there are less than 100 products remaining in stock. After midnight, you won't find a 256GB iPhone X for cheaper than $999 so act fast and take advantage of this incredible deal.


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The Bring Your Own Bag™ division of Instore Group of Companies was created in 2005 to assist retailers in reducing supply costs, waste, and increase efficiencies at the check-out. BYOB products offer a multi-functional, reusable, recyclable and Eco-friendly alternative to the traditional plastic bag.
All BYOB grocery bags, shopping totes and collapsible boxes are non-toxic and safe for people and the environment. We are proud to say that since 2005, we have helped our retail partners eliminate the use of over 12.5 Billion plastic bags, and today you can find the BYOB program in over 20,000 locations worldwide!


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A reputable traffic ticket law firm first established in the Dallas- Fort Worth metroplex over 20 years ago, Jack Byno & Associates has been helping drivers all across North Texas defend against all forms of traffic tickets issued to them by law enforcement. Have you been issued a speeding ticket or other traffic violation in North Texas, perhaps in the City of Lakewood Village? Then you have an important decision to make. You must decide whether to plead guilty to the offense you have been charged with, or to challenge your violation in an effort to protect your driving record from points. If you are hoping to keep your Lakewood Village violation off of your driving record, or simply cannot afford to plead guilty to your offense and pay the resulting fine, it would not be wise to do so. Instead, get in touch with the Law Office of Attorney Jack Byno and let us help you dispute your violation in court. We may be able to seek you a favorable plea deal, such as probation, reduced fines, or defensive driving courses, in lieu of points added to your driving record. For more information as to how our law firm may be of service to you, please fill out our Traffic Ticket Contact Form.
On many occasions, when a driver is pulled over and written a traffic ticket in Lakewood Village, the offense warranting the ticket is driving over the legal speed limit. Do you have a Lakewood Village speeding violation on your hands? Do you believe that the citation was issued to you under questionable circumstances? If you believe that you have a case against your speeding ticket, call the Law Office of Attorney Jack Byno. Even though we may be hired to seek you a plea deal in court, so that points may be kept off your driving record, if you are interested in fighting your violation in an effort to get it dismissed, our law firm may be retained to represent you at trial.
Perhaps you have been written a traffic ticket in Lakewood Village, but have allowed it to go past due instead of responding to it in a timely manner. If your violation is now outstanding, do not be surprised if it goes into warrant. If your Lakewood Village traffic ticket goes into warrant, it means that the Municipal Court has taken action against you as a penalty for your overdue citation, specifically by issuing a warrant for your arrest. You could be arrested at any time once a traffic warrant is out for you, with the only way to avoid incarceration being to get your warrant lifted as soon as possible. Are you afraid of being arrested in your very near future as a result of your traffic warrant, but are uncertain as to how you should go about getting your warrant lifted? Then you should know that Jack Byno & Associates may be retained to get your warrant lifted and to post bond on your behalf. Bond, once posted for you, acts as a promise from our law firm to represent you in court at a later date, while if we are successful in our attempts to get your warrant lifted, you will no longer have to worry about being arrested, even during during Warrant Roundup season.
The Great Texas Warrant Roundup, a time of year during which police all over the State place a special emphasis on finding and arresting drivers with pending traffic warrants, catches unsuspecting motorists off guard every year. If the Lakewood Village Municipal Court issues a warrant for your arrest over an outstanding traffic violation, and you are not able to get your warrant lifted in a timely fashion, you may very well be arrested during Warrant Roundup season. Do not allow yourself to become one of the many drivers arrested during Warrant Roundup season; take action today to get your traffic warrant lifted and to protect yourself from arrest.
In the case that you hold a commercial driver's license (CDL), and rely on it for your job as a bus driver, emergency vehicle operator, or professional trucker, you may be more concerned than the average driver would be about a traffic ticket written to you in Lakewood Village, Texas. This is because of the fact that, should you choose to plead guilty to the offense you have been charged with, points subsequently added to your driving record could potentially place your means of living in harm's way, as a CDL holder's clean record reflects their safe and responsible driving habits. Are you considering challenging your traffic violation, in an effort to protect your driving record from points? While you may try to do so on your own, your case may be better represented in court with Jack Byno & Associates on your side. Our law firm has over 20 years of experience defending against CDL and trucking violations in Lakewood Village, and even though you as a commercial driver are not eligible for deferred probation, driving safety courses and certain other plea deals generally available to Class C drivers, we may still be able to work out a favorable deal on your behalf in court.
Have you been convicted of a grave traffic offense in Lakewood Village, Texas, perhaps Driving While Intoxicated (drunk driving)? Or maybe you have habitual Lakewood Village traffic violations on your driving record. In either case, the Texas Department of Public Safety may decide to suspend your driver's license as a penalty. You will know in advance if Texas DPS has scheduled your license for suspension, as you will be mailed an informational Notice of Suspension. This notice does not necessarily mean that your DL has already been suspended, but rather that it will be, within 20 calendar days, if you do not use this time allotted to you to request a DL suspension hearing. If granted to you, this DL suspension hearing will take place in the Denton County Justice of the Peace Court, which is where Jack Byno & Associates will appear to dispute the suspension of your driver's license, if hired to do so. Our law firm may also be hired to seek you a temporary DL in the case that your regular driver's license has already been suspended. This temporary license is known as an Occupational Driver's License (ODL), or Essential Need License, and, if granted to you, would allow you to drive legally to school functions, work, and other important locations, until your DL suspension is over.
Are you interested in learning more about our law firm and how we may be able to help you challenge a traffic ticket you have been issued in Lakewood Village? Or perhaps you have questions concerning your violation, or regarding speeding tickets, traffic warrants, DL suspension, CDL violations, or Lakewood Village traffic tickets in general. In any case, our legal representatives are standing by right now to take your call and to provide you with more information pertaining to the potential disputation of your citation. Please take a moment to complete our Traffic Ticket Contact Form, or give the law office a call at 817-685-0912.


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99-3-13, 1999
Amsterdam, 1999
Tom Hammick
Early Morning Above a City, 2015
Reduction woodcut
Between, 2000
Jazz I, 1998
Etching with chine colle
Eyes for Listening, 2015
Reduction Woodcut
John McLean
Signal, 2000
Jazz II, 1998
Sumpter, 2000
Trevor Sutton
Jazz III, 1998
Eduardo Paolozzi
BUNK! - Evadne in Green Dimension, 1972
Screenprint and collage
Sunwise, 2000
Jazz IV, 1998
Nightwatchman, 2015
BUNK! - Sack-O-Sauce, 1972
Lithograph and screenprint and collage
Jazz V, 1998


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What's SEMrush? Seo Tools Analytics
SEMrush is an online marketing and competitive intelligence Suite of SEO tools you may use to get top ranking results. Founded by entrepreneurs and designed for entrepreneurs, SEMrush has grown from a startup in 2008 to an established global brand supporting 20,000 partners, 3 Million consumers, and above 8.3 Billion keywords globally. SEMrush is the best-in-class service supplier when it comes To marketing and comparative competitive intelligence. Of course the term SEMrush is synonymous with relative and competitive intelligence. Seo Tools Analytics
Characteristics of the plans that are different
Are you a start-up or a freelancer, small or growing Marketing agency, a service with an extensive web presence or an established brand which requires a marketing solution for your business? Well search no further, because from just $99.95 to 399.95 USD a month, SEMrush has bundles and plans intended for your size of business.
Furthermore, annual subscriptions can be made by you for your Online advertising and competitive intelligence services, which can help you save up to $800! For the monthly subscriptions though, SEMrush has 4 main price strategies, namely:
1. SEMrush Pro Plan:
Designed for freelancers marketers and start-ups Using a low budget, this, $99.95/month plan, is the most elementary plan which provides you with access to 28 advanced tools and features to enhance your advertising. It is going to only cost you $999.40 to get a yearly subscription. From the On-Page SEO Checker to Organic Traffic Insights, from PPC Keyword Tool into Ad Builder and many other features and tools, this program gives you more than enough resources and features to give you an edge over your competition. While also allowing, this program gives you reports You track 500 keywords to utilize 5 projects, crawl 100,000 pages and monitor 50 social networking profiles. Permitting you to conduct your SEO, PPC (pay-per-click ) c aigns and Social Media Marketing for your company, this strategy provides you the'spying' possibility you need by supplying you with in-depth analysis and advice regarding your competitor's sources of traffic, social networking results, and other relevant marketing-related info.
2. SEMrush Guru Strategy:
At $199.95 USD per month, this strategy is suitable for small And growing businesses and marketing agencies. You have the option of paying 1,999.40 upfront to get an annual subscription. Apart from getting all the features and tools that the Guru program comprises, the Guru program comes with Historical data, Branded reports and elongated limits. This plan offers you 5,000 daily reports along with a total of 50 jobs, 1,500 keywords to track, 300,000 pages to crawl along with the capacity to monitor 100 Social Media profiles.
3. SEMrush Business Plan:
This program is designed for agencies, and, E-commerce projects Businesses with a comprehensive web presence. Cost at $399.95 USD per month or $3,999.95 to get a yearly subscription, it provides you 10,000 reports per day while also providing you with a total of 200 Projects, 5,000 key words to monitor, 1,000,000 pages to crawl along with the capability to monitor 300 Social Media profiles.
4. SEMrush Enterprise Plan:
Designed for brands and companies that need and that was unique Advertising and competitive intelligence solutions is available upon request. Aside from allowing its users to get API unlimited and access daily reports, this program enables its users to expand their limits and create projects, unlimited tracking pages and Social Media monitoring and posting. Seo Tools Analytics
Pros and Cons of using SEMrush
1. Access to Tools That Boost Your ROI For Paid Promotion:
From SEMrush being simple to use, it gives you Accessibility to research tools which throw out any guesswork of the window. Through the SEMrush Keyword research, Keyword Magic Tool and Keyword Difficulty tools, you can use the SEMrush recommendations to increase your ROI.
2. Site Audits and Keyword Research: SEMrush comes in handy When you have to check and compare the health status of your website'SEO-wise' alongside your competitors' sites . SEMrush also has tips on upcoming and emerging keywords and no equal when it has to do with current keyword monitoring.
3. All-Under-One-Roof Tools: Whether it's SEO or content Advertising, keyword research Ad building, Multi-targeting and Social Media tracking and submitting, you name it, SEMrush has it under a single roof allowing some other firm and a freelancer to maximize their marketing and competitive intelligence objectives.
4. Access to Actionable Data and Insight: With over 3 Million users worldwide who research 130 million and through 800 million keywords domain names in the SEMrush database, SEMrush owns a treasure trove of data which marketers and SEO specialists can use to generate insight and make SEO and internet marketing strategies.
5. Get into The Best of Search Engines Pages: Using a regularly Updated database of over 10 Million keywords sourced globally, SEMrush is in the best position to ensure your website rankings and gets to the peak of the search engines results pages.
6. Simple to Understand Reports Clients, many of whom might not be SEO-savvy, SEMrush goes a long way in ensuring the daily report which SEMrush provides to them are user-friendly and free.
1. Cost: If it had been possible to get the SEMrush attributes and tools under one roof in a price that is significantly cheaper.
2. Keyword Direction Access ;: It could be challenging sifting Through attempting to locate certain key words Million keywords that the SEMrush database retains and updates.
3. No Customized Branded Reports:
SEO specialists and marketing agencies who deliver regular Reports to their customers may wish to possess the reports branded with their images. SEMrush does not permit this at the present time.
Can I urge SEMrush for your online advertising and competitive intelligence?
It is not as simple as Yes or No. Exactly the way Google's search engine has better each Search query on its own site, SEMrush has gotten better with every keyword used, each page crawled and each social networking profile captured. Since it requires time, engineering and enormous capacity to Have the ability to crawl and generate the kind of online data that a firm like SEMrush generates, I'd recommend that if choosing your online marketing or competitive intelligence spouse, ask yourself these questions:
1. Are they tried and tested?
2. Perhaps they delivered in companies?
To help you answer the questions over, SEMrush hasn't only Been demonstrated and tested by everyone including that SEO guy you know from next door, but it has also delivered incredible results to established brands that the likes of Amazon, Forbes, HP, Deloitte, eBay etc.. As a matter of fact, Booking.com consistently has got a #1 position on Google among 17 million results, thanks to SEMrush! That is not to mention that using SEMrush will guarantee that your Success, however you can be sure that having a tried-and-tested online marketing and Competitive intelligence partner will exponentially increase your probability of success. Seo Tools Analytics


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Wednesday, August 14, 2019
5:30 pm
East Building, Level B, Audubon Gallery SOLD OUT
Experience yoga inside the immersive Audubon Gallery. This hourlong vinyasa-style class includes movement inspired by the birds and meditation accompanied by birdsong. Suitable for all levels. Bring a yoga mat and dress comfortably.
You'll see us in your inbox soon. And we hope to see you at the Museum!


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5:00 pm - 6:40 pm
Luru Kino
Acid (2018) Drama | 1h 37min | 8 August 2019 (Germany) 6.1
Director: Aleksandr GorchilinWriters: Valery PecheykinStars: Filipp Avdeev, Aleksandr Kuznetsov, Aleksandra RebenokSummary: Acid is a silent manifesto of the generation of twenty-year-old. They have been abandoned in a world adorned with concepts such as family, friendship, love, and opportunities. In search of answers to their questions, they devour themselves like a chemical substance that corrodes the world around, in order to eventually learn not to listen but to hear, not to look but to see. And to find their way. Written by Kinotavr Film Festival
See all photos >>


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After I wrote the recont post on "Medical Care and Retirement Choices: I had a very thoughtful e-mail from a woman physician. She had had a bad experience caring for her elderly parent who was several hundred miles away. She said how difficult was to travel long distances when she wa working full-time and also had a child and a husband.
I had said in my post that I thought was probably wrong in telling the woman I was speaking with how much I loved Northern California where her daughter and son-in-law lived. Afer painting such a glowing picture, I worried that the woman would be lonely away from her friends. After reading the physician's e-mail I decided the best answer woud have been to say that when the woman felt she was no longer able to cope living alone and needed a caretaker, it was probably time to move form southern California to northern California. This is always a very hard decision to make. The woman M.D. gave me permission to quote some of the remarks in her e-mail. She described that even with her parent in an assisted lving facility "it was impossible to supervise my mother's care effectively from a distance." She also said that the "medical care was fragmented and there were many medical errors. The caregivers in the assisted living facility were unprofessional in many ways and almost killed my mother several different times. Even though I visited a lot, it took a while to figure this all out and get her out of there. She did not want to leave, but once I moved her near to our house things got much better for all of us. Then I could visit once or twice a day." She went on to say that any medical errors were caught before they were made. I think the answer about how to best care for an elderly parent is one that must be carefully considered and the caretaker daughter or son's health, time, and stess level must be major considerations.


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Eagle Creek's popular Pack-It Original Garment Folder in a medium size, designed to fold shirts, trousers, dresses and other items of clothing to reduce wrinkles.
The garment folder is 45 x 30cm in size and holds up to 12 items of clothing. It also includes a folding board with instructions and 2 stretch side wings for maximum compression.
Made from PVC-free, washable and water-repellent 300D Poly Micro-Weave fabric with mesh panels for ventilation.
Dimensions: 45 x 30cm
Weight: 430g


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House legend Jovonn exploded onto the house scene in 1991 with his release, "Turn and Runaway". Think New York, early 90's, the haydays of the New York and Jersey clubhouse. In anticipation of his 2,5 hour DJ set during ADE with Cosmic Rhythm Records, he recorded this podcast especially for us.
As a homage to Canvas on our 7th floor, we ask befriended DJs to create a mixtape with just 7 records for our series "Canvas Nacht Podcast".