text:
NEWS - Friday, May 23, 2014
Deep Silver announces new details for Metro Redux
Deep Silver has formally pulled back the curtain on the long-rumored Metro Redux. However, while the original rumor suggested a collection of content from Metro: Last Light, the final product from 4A Games is proving to be far more than that. The full Metro Redux package will feature separate downloadable remasters of both Last Light and Metro 2033 for PC, PS4, and Xbox One, each going for $24.99. A boxed compilation will also be avaiable at retail for $49.99.
The remastered Metro 2033 and Last Light will both feature unreleased content and features, making them somewhat of a Directors Cut of each game. Theyll also both run at 1080p and 60fps, regardless of platform (The Xbox One version has been said to run at 900p).
Metro 2033 has been rebuilt from the ground-up using Last Lights 4A Engine, which will add environments containing advanced lighting, dynamic weather effects, and improved animation. Cinematics and quick-time events have been rebuilt from scratch. The upgrades also extend beyond the games visuals, overhauling the enemy AI and combat. Expect to see the mask wipe mechanic make its debut in 2033, along with weapon customization and stealth mechanics.
Last Light will receive a similar graphical upgrade that includes new melee animations. The Last Light redux will also feature new Check Watch and Check Inventory features. In addition, the games Season Pass content will all be included.
4A is also allowing players to select their specific play style. Those that appreciated the action-focused aesthetic of the newer Last Light will be able to take the Spartan play style and set it for Metro 2033. Likewise, those that prefer the classic limited resources and slower reload speeds of 2033 will be able to play with the Survival setting on the new Last Light. Each game will also feature Ranger Mode, for the masochists seeking a true challenge.
Metro Redux is set to release this summer. SteamOS and Linux versions are also expected later this year.
Source: http://www.shacknews.com


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Sweet Seeds is a very good Spanish Seedsbank. We highly recommend SWEET SEEDS, only 100% feminised cannabis seeds and auto-flowering varieties.
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text:
Getting "Cozy" with Iran and Other Lies
Watching the Armed Services Committee meeting yesterday was not anyone's idea of a pleasant way to spend the better part of an afternoon. It was a repeat of most of the worst moments of the confirmation hearing two weeks ago, and in some respects it was even worse than the hearing. The most contentious moment came when Sen. Bill Nelson (D-FL) reprimanded Ted Cruz for impugning Hagel's patriotism when he was throwing out random suggestions that Hagel "might" have received money from North Korea or Saudi Arabia. Then Inhofe jumped in to defend Cruz by saying that Iran's "endorsement" of Hagel's nomination meant that Hagel was somehow "cozy" with Iran. "You can't get cozier than that," he intoned. Of course, it's easy enough to dismiss all of this as nonsense and move on, but it's worth saying a few words about how despicable these tactics are.
Between Cruz's speculation that Hagel could be a foreign agent (he's not impugning anyone's patriotism, you see, he's just "asking questions") and Inhofe's assertion that Hagel is somehow responsible for what Iranian officials say about his nomination, at least two of the Republican committee members disgraced their party yesterday. It has been common for many decades in foreign policy and national security debates to hurl accusations of "weakness" and "appeasement" as skeptics of hard-line policies, and war opponents have been routinely portrayed as disloyal or anti-American, but I believe it has been quite rare if not unheard of (at least in my lifetime) to see members of the Senate openly questioning the loyalty of a Cabinet nominee. It was a disgusting display, but unfortunately one that was an all-too-fitting conclusion to a campaign that has been dominated by dishonest and scurrilous attacks.


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Museo Pecci Milano, Ripa di Porta Ticinese 113
Thursday, April 12th, 2012, 8 PM -11 PM
curated by Domenico Quaranta
BYOB (Bring Your Own Beamer) is a series of one-night exhibitions invented by artist Rafaël Rozendaal, where artists are invited to bring their own beamers and show their own work, exploring the medium of projection. Conceived as an open idea that anyone can borrow, the first BYOB took place on July 20th, 2010 in Berlin, and was followed by dozens of other events all around the world, turning into a worldwide phenomenon that can be followed online on the website http://www.byobworldwide.com/.
BYOB MILANO will take place in the exhibition space of Museo Pecci Milano, and will host in a flexible, always-changing setup the work of many artists, including: Alterazioni Video, Andreas Angelidakis, Ivano Atzori, Fabrizio Bellomo, Enrico Boccioletti, Paolo Branca (VjVISUALOOP), Martin Butler, Marco Cadioli, Diego Caglioni, Claudia Campus, Sarah Ciracì, Adam Cruces, Sabine Delafon, Carlo dell'Acqua, Matteo Erenbourg, Francesco Fonassi, Helga Franza, Silvia Hell, Iocose, KK,S, Luca Leggero, Les Liens Invisibles, Miltos Manetas, Kenji Matsushita, Marco Mendeni, Filippo Minelli, Molta Gente, Bruno Muzzolini, Otolab, Laurina Paperina, Angelo Plessas, Anja Puntari, Sara Rossi, Claudia Rossini, Rafaël Rozendaal, Santa Ragione, Lorenzo Sarti, Filippo Solibello, Priscilla Tea, Maurizio Temporin, Tonylight, Carloalberto Treccani, Carlo Zanni. BYOB Milano is the first experiment of adaptation of this format to a museum space, and will profit from the dialogue with some of the works of the collection, presented in the exhibition Turbolenze (curated by Stefano Pezzato).
Domenico Quaranta is an art critic, teacher and curator. He is the co-founder and artistic director of the LINK Center for the Arts of the Information Age.
Press Area
Selected pics of previous BYOBs (zipped archive)
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Piercarlo Borgogno
Gloria Maria Cappelletti


text:
Chargers owner Dean Spanos has reportedly decided to fire coach Norv Turner.
Spanos has subsequently denied that he's made a decision, though no one really believes him.
Now, Spanos has added a layer of awkwardness to the process, going to the locker room to give his soon-to-be-former employee a game ball after yesterday's win over the Steelers.
Turner, however, doesn't seem to be fooled by all this.
He told Jim Nantz of CBS that he's accepted his fate.
"We all know in the end what the final outcome will be," Turner told Nantz, who repeated it during the broadcast.
It's good that Turner has a grip on the situation, which has seemed obvious for some time.
And now he has a souvenir to go with it.


text:
The U.S. Environmental Protection Agency has ordered 19 companies to clean up contaminated groundwater in the San Gabriel Valley, Calif., an undertaking that will cost $200 million to make up for years of improper handling and disposal of industrial chemicals.
EPA's order is the largest of such in California's history, coming after earlier negotiations with the companies were stalled. Last fall, the companies made an offer to the EPA to carry out cleanup, but did not turn the offer into a binding legal commitment. The order directs the companies to design, construct and operate wells and water treatment systems with the ability to treat 21,000 gallons of water per minute.
"EPA can't allow this contamination to spread any longer," said Keith Takata, regional director of the EPA's Superfund division. "These orders will clean up the groundwater and make drinking water available to the utilities that have been forced to shut down contaminated wells. Residents of San Gabriel Valley should not be forced to shoulder this burden any longer."
Chemicals such as trichloroethylene, tetrachloroethylene, perchlorate and NDMA have threatened the water supply of San Gabriel Valley, which provides 50 billion gallons of drinking water every year to its residents.
Aerojet General Company is responsible for the largest share of the cleanup costs. Other companies Azusa Gas Systems (BFI), Huffy Corp., Waste Management, Inc. and Wynn Oil Co.
(Source: Environment News Service)


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UA:Paladin of Slaughter Class Features
From D&D Wiki
This material is published under the OGL 1.0a. |
Paladin of Slaughter Class Features
The paladin of slaughter has all the standard paladin class features, except as noted below.
Level | Class Features |
1st | Aura of evil, detect good, smite good 1/day |
2nd | Divine grace, deadly touch |
3rd | Debilitating aura, divine health |
4th | Rebuke undead |
5th | Smite good 2/day, special mount |
6th | Cause disease 1/week |
7th | |
8th | |
9th | Cause disease 2/week |
10th | Smite good 3/day |
11th | |
12th | Cause disease 3/week |
13th | |
14th | |
15th | Cause disease 4/week, smite good 4/day |
16th | |
17th | |
18th | Cause disease 5/week |
19th | |
20th | Smite good 5/day |
Aura of Evil (Ex): The power of a paladin of slaughter's aura of evil (see the detect evil spell) is equal to her paladin of slaughter level, just as with the aura of a cleric of an evil deity.
Detect Good (Sp): At will, a paladin of slaughter can use detect good, as the spell.
Smite Good (Su): Once per day, a paladin of slaughter may attempt to smite good with one normal melee attack. This ability is otherwise identical to the standard paladin's ability to smite evil, including increased daily uses as the paladin of slaughter gains class levels.
Deadly Touch (Su): Beginning at 2nd level, a paladin of slaughter can cause wounds with a successful touch attack. Each day she can deal a total number of hit points of damage equal to her paladin level × her Charisma bonus. An opponent subjected to this attack can make a Will save (DC 10 + 1/2 paladin level + paladin's Cha modifier) to halve the damage dealt. Alternatively, a paladin of slaughter can use any or all of this power to cure damage to undead creatures, just as an inflict wounds spell does. This power otherwise functions identically to the paladin's lay on hands ability.
Debilitating Aura (Su): Beginning at 3rd level, a paladin of slaughter radiates a malign aura that causes enemies within 10 feet of her to take a –1 penalty to Armor Class. This ability otherwise functions identically to the paladin's aura of courage class feature.
Rebuke Undead (Su): A paladin of slaughter rebukes undead rather than turning undead.
Cause Disease (Sp): A paladin of slaughter can inflict disease with her touch (as the contagion spell) a number of times per week that a standard paladin of her level would normally be able to remove disease.
Spellcasting: Replace the standard paladin's spell list with the following spell list: 1st—bane, cause fear, corrupt weapon, create water, curse water, detect poison, detect undead, divine favor, endure elements, inflict light wounds, magic weapon, protection from good, protection from law, read magic, resistance, virtue; 2nd—bull's strength, cure light wounds, darkness, delay poison, eagle's splendor, inflict moderate wounds, owl's wisdom, resist energy, undetectable alignment; 3rd—blindness/deafness, cure moderate wounds, deeper darkness, dispel magic, greater magic weapon, heal mount, prayer, inflict serious wounds, magic circle against good/law; 4th—break enchantment, cure serious wounds, dispel good, dispel law, inflict critical wounds, poison, unholy sword.
Code of Conduct: A paladin of slaughter must be of chaotic evil alignment and loses all class abilities if she ever willingly commits a good act. Additionally, a paladin of slaughter's code requires that she disrespect all authority figures who have not proven their physical superiority to her, refuse help to those in need, and sow destruction and death at all opportunities.
Associates: While she may adventure with characters of any evil or neutral alignment, a paladin of slaughter will never knowingly associate with good characters, nor will she continue an association with someone who consistently offends her moral code. A paladin of slaughter may accept only henchmen, followers, and cohorts who are chaotic evil.
Back to Main Page → Variant Rules → Classes → Variant Character Classes


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Sofia Carmina Coppola (born May 14, 1971) is an American screen-writer, film director, actress, and producer. In 2003 she became the third woman (and the first American woman) to be nominated for an Academy Award for Directing, for Lost in Translation, and in 2010 with Somewhere, she became the first American woman (and fourth American filmmaker) to win the Golden Lion, the top prize at the Venice Film Festival.
Coppola was born in New York City, New York, the youngest child and only daughter of set decorator/artist Eleanor Coppola (née Neil) and director Francis Ford Coppola (The Godfather and Apocalypse Now), granddaughter of the composer Carmine Coppola, sister of Roman Coppola and Giancarlo Coppola, niece of her father's siblings August Coppola and Talia Shire, and a cousin of Nicolas Cage, Jason Schwartzman and Robert Carmine. She attended high school at St. Helena High School and graduated class of 1990. She later went to Mills College and the California Institute of the Arts, and interned with Chanel when she was fifteen years old. After graduating, Coppola started a clothing line called Milkfed that is sold exclusively in Japan.
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- Fixed a bug in MetaMode tracking that could cause spurious error messages to be printed when attempting to add or delete Metamodes via NV-CONTROL.
- Fixed a bug that caused the NVIDIA X driver to attempt to load the X11 "shadow" module unconditionally, even in situations where the driver had no need to use the module. This could result in the printing of spurious error messages, on X servers where the module was not present.
- Fixed a bug that prevented display configuration changes made with xvidtune(1) from working correctly.
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- Added a new NV-CONTROL attribute, NV_CTRL_BACKLIGHT_BRIGHTNESS, for controlling backlight brightness.
- Fixed a bug that prevented nvidia-settings from creating display device configuration pages for newly connected DisplayPort 1.2 Multi Stream Transport downstream devices.
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- For example, 'nvidia-settings --query=[fan:0]/GPUCurrentFanSpeedRPM'.
- Fixed a regression that caused GPUs that do not support graphics to not appear in nvidia-settings.
- Fixed a bug that caused DisplayPort 1.2 multi-stream devices to stop working if they were unplugged and plugged back in while they were active in the current MetaMode.
- Added support for multiple NVIDIA kernel modules. This feature allows users to assign different GPUs in the system to different NVIDIA kernel modules, potentially reducing the software overhead of coordinating access to multiple GPUs.
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- Add a new option, AllowEmptyInitialConfiguration, which allows the X server to start even if no connected display devices are detected at startup. This option can be enabled by running "sudo nvidia-xconfig --allow-empty-initial-configuration"
- Added a system memory cache to improve the performance of certain X rendering operations that use software rendering fallbacks. The X configuration option "SoftwareRenderCacheSize" may be used to configure the size of the cache.
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- Fixed a bug that caused nvidia-settings to display incorrect information in its display configuration page when all displays on an X screen were turned off.
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text:
Carl Trueman
Ordained Servant: October 2012
Also in this issue
A Tribute: The Rev. John Galbraith, Mr. OPC
by William Shishko
Union with Christ: A Review Article
by J. V. Fesko
Keeping Up with the Times: Evangelicals and the New Media, Part 1: A Review Article
by Gregory E. Reynolds
by Eutychus II
by George Herbert (1593-1633)
The last forty years have seen a major revolution in the way in which scholars regard the intellectual development of orthodox Protestantism in the sixteenth and seventeenth centuries. Prior to that time, much of the field was dominated by historiographical models which tended to oversimplify the intellectual landscape.[1] Thus, some scholars isolated one or two figures and made their theological formulations normative and all those who differed with them in either content or style to be to some extent deviant and defective. Such was the infamous "Calvin against the Calvinists" hypothesis which pitted the allegedly pristine and monolithic theology of John Calvin over against that of his successors in later decades. We might also add to the mix the woefully inadequate use of the term "scholasticism" and its cognates as meaning "rationalistic," "over logical" or simply "dull and dry."[2]
It is not my intention to rehearse in detail either the flaws with the older approaches nor all of the insights of the approach which more recent scholars have proposed, but it is useful to be aware of key developments.
The most important figure in the revision of studies of seventeenth-century Reformed Orthodoxy is Richard Muller.[3] Muller did his doctoral work under David C. Steinmetz at Duke Divinity School. Steinmetz himself was the doctoral student of Heiko A. Oberman, arguably the most significant Reformation scholar of the second half of the twentieth century. Oberman's work was marked by a multidisciplinary approach to Reformation and, most important, an emphasis on the late medieval intellectual context of Martin Luther.[4] This was not an innovation with Oberman; where Oberman was significant was that he refused to allow modern theological convictions to operate as qualitative criteria for assessing the theologians of the fifteenth and sixteenth centuries. Where earlier scholars, such as Joseph Lortz, had understood Luther as emerging from a medieval Catholic theological milieu, they had tended to allow their view of such a milieu (in Lortz's case, a highly negative one) to shape their evaluation of later developments. Hence, for example, Lortz regarded Luther and his theology as the poisonous progeny of a degenerate late medieval theology.[5] Oberman repudiated such an approach, arguing instead for a "social history of ideas" which took ideas seriously but avoided reducing the objects of study to pawns in some modern theological struggle. He also emphasized the need for studying Reformation thought as part of an ongoing Western tradition rather than allowing the rather stark taxonomy of "Medieval" and "Reformation" to create artificial breaks where none existed.
Steinmetz developed Oberman's approach by devoting much of his academic life to the examination of exegesis in the late medieval and early modern periods. In many ways this was as revolutionary as the approach of Oberman.[6] Popular Protestant mythology regarded late medieval Catholicism as having little time for exegesis; yet Steinmetz (and his students, such as Susan Schreiner and John Thompson) demonstrated that late medieval theologians were also exegetes; and, further, that their exegesis lay in the background of much Reformation exegesis.
What Muller has done is to draw on both of these approaches, applying them not simply to the fifteenth and sixteenth centuries, but extending the analysis to the development of post-Reformation theology up to the late seventeenth century, when the thought of Descartes, Spinoza, Locke, and others is beginning to transform the intellectual landscape. While his Post-Reformation Reformed Dogmatics is now the standard in the field, his approach has been adopted and developed by numerous other specialists within the field. The result has been a burgeoning number of scholarly articles and monographs and a transformed understanding of how Protestantism developed in the generations after the early Reformers. Methods developed in other disciplines—most notably the history of political thought—have also been appropriated and applied to the issue of Protestant Orthodoxy.
The literature in this field is growing and is often highly technical. For example, where older scholarship used terms like "Aristotelian" as if this referred univocally to some monolithic philosophical approach, the newer scholarship is aware of the fact that Renaissance "Aristotelianism" was a highly variegated phenomenon which defies such generalization.[7] Further, the newer scholarship takes for granted the distinction between a text and its reception. Thus, there is a distinction between Thomas and later Thomism, to the point where those who reject Thomas based upon the reading of him offered by later Thomists (be they Cajetan or Maritain) are rejecting a straw man. Yet, for all of this complexity, it is still helpful to outline a few key insights of the newer scholarship before addressing the question of its usefulness to contemporary Reformed church life.
One of the key insights which Muller had early in his career was that scholasticism was a method, primarily that of the medieval quaestio, or "question." At a more elaborate level, it also referred to the elaborate technical vocabulary which medieval theology had developed. Such an insight was not original with Muller: medievalists had understood this for a long time. What Muller did was use this to critique the kind of sloppy Protestant scholarship that used the term as a pejorative and moved simplistically from explicit form to implied content. Thus, in the older scholarship, to label theologians as "scholastics" was at once to indicate that they were rationalists, logic-choppers, pedants, and dry as dust. While the new approach to Protestant scholasticism does not deny any relationship between form and content, it does deny any necessary connection between scholastic form and particular understandings of human reason.[8]
This leads to the second point: understanding Reformed Orthodoxy requires understanding the linguistic and pedagogical conventions of the time. This point has been made implicitly by Muller throughout his work and has been given more explicit theoretical expression through the appropriation of the methodological writings of Quentin Skinner.[9] To provide a common example, in order to understand the reasons why Calvin's Institutes and Turretin's Institutes differ radically in form and sometimes in content, one must first understand what the two men were intending to do in the two works; then one must set each within the literary, linguistic, and pedagogical context of his time. Simply saying that "they look different" or "Calvin seems more pastoral" is inadequate as a basis for assessment, being little more than expressions of aesthetic preference.[10]
Muller's basic contention, that Reformed theology needs to be understood as an alteration of direction within the wider Western theological tradition stretching back through the Middle Ages to the ancient church, has been confirmed by a variety of specialist monographs.[11] The issue of continuity is philosophically and historically complex; but the basic point, that Reformed theologians build positively upon the metaphysics, doctrine of God, and basic theology of the medieval period is beyond dispute.[12] Within the ranks of those who advocate the new approach, there is some disagreement on the precise nature of this: Antonie Vos and his students in Utrecht have argued strongly that Reformed Orthodoxy is essentially a Protestant form of Scotism, the theological/philosophical approach of Duns Scotus and his followers.[13] I have argued instead for a stronger Thomist influence, at least on individual figures such as John Owen.[14] Richard Muller advocates seeing Reformed Orthodoxy as metaphysically eclectic and defying simplistic generalization.[15] For the record, I see my own view and that of Muller as being compatible: in my opinion, most Reformed Orthodox of the seventeenth century advocate forms of Scotistically modified Thomism, though there is a spectrum within that.
The old canard, that the early Reformers were interested in exegesis, not systematic theology, while their successors became increasingly preoccupied with proof texts, logical deduction, and systematic consistency, at the expense of doing justice to the Bible, has been thoroughly debunked. A growing number of studies have demonstrated the increasing sophistication of exegesis, linguistics, and textual studies in the late sixteenth and seventeenth centuries. Such makes perfect sense: ironically, the old model, where the biblical text was nothing more than a theological quarry, cannot account for the rise of higher criticism towards the end of the seventeenth century. It is, after all, only in the context of vigorous concern for the biblical text that one would become aware of textual difficulties.[16]
In addressing the issue of the contemporary relevance of all of this material, the first—and most important—point to make is that, with the possible exception of Antonie Vos and his followers, most of the contributors to the revised understanding of the development of Reformed Orthodoxy see themselves as making a historical contribution, not a systematic one. This means that the results of such revision do not necessarily in themselves have direct theological implications. The questions asked have been along the lines of 'Why does Reformed Orthodoxy develop this way?' not primarily 'Is this development biblical?'
For example, in my own work on John Owen, my primary concern was to demonstrate that the thesis of Alan Clifford, that Owen's view of atonement was the result of the intrusion of Aristotelian categories into theology, was incorrect.[17] In so doing, I demonstrated that Owen was working with Trinitarian and anti-Pelagian categories drawn from Scripture and mediated through the doctrinal debates of the ancient and medieval church. My point was not that Owen was correct; it was simply that the reasons for him holding his view were not those which Clifford had imputed to him. In a similar fashion, though on a larger scale, Muller's demonstration that the path from Calvin to the seventeenth century is not susceptible to the old radical break/decline and fall models of an earlier generation does not mean that either Calvin or his successors were necessarily correct. In the context of the new approach, the question of dogmatic truth is separable from the question of historical rationale.
Having said this, there are a number of ways in which the new approach can be of help to the church today. First, it makes clear that Reformed theology is truly catholic theology in that it connects to, and rises out of, the wider Western theological tradition. It draws positively, not simply on Reformation sources or even on patristic writers, but also on medieval thinkers, particularly in the areas of the doctrine of God and the nature of freedom and determinism, the new approach. This considerably broadens the theological sources on which today's pastor should feel able to draw with integrity; and it also goes some way to answering that perennial question posed to Protestants, "Where was the church between the patristic era and Martin Luther?"
Second, by eschewing simplistic taxonomies and by taking seriously the sophistication of Reformed Orthodoxy, the new approach has been able to tease out important systematic doctrinal connections which have been neglected in the past. Again, to draw on my own research on Owen, the connection between orthodox Trinitarianism and Augustinian anti-Pelagianism is vital for understanding Reformed views of redemption but has often been neglected. Historical study shows how these two doctrinal loci connect.[18] Another example would be Muller's work on the doctrine of God. By careful examination of texts in context, he has been able to demonstrate that contemporary objections to divine simplicity, such as those made by Alvin Plantinga, are built upon a misreading of the content and intention of the Reformed Orthodox writers. Again, the point is not primarily one of dogmatic truth. Muller demonstrates rather that the contemporary argument misuses historical texts; that does not necessarily mean the arguments are wrong but it is nonetheless a significant criticism. Systematic theology should be done in dialogue with theologians throughout the ages, and those who build their systems in dialogue with incorrect historiography need to take account of those who promote more accurate history, in order to see if it has systematic implications.[19]
Indeed, the new approach can be very helpful in a practical way relative to issues of subscription. For example, one of the areas which is most often cited by students as a point at which they object to the Westminster standards is WCF 2:1, "without ... passions." To the layman, this seems to present a God who is some kind of First Cause, deistic and distant. In fact, understanding how the language of passions functions in seventeenth-century Reformed Orthodoxy clarifies this: it is not intended to make God a remote deity; rather it is designed to protect his divinity and his absolute priority over the created realm. The clarification is necessary and important, given the way that language and conceptual connotations have changed over time.[20]
This points to a third area where the new approach is significant for the contemporary church: it highlights how important the consensus nature of confessions was in the sixteenth and seventeenth centuries. The process of producing confessions was complex and not uniform. Some were written by individuals and later adopted by churches (for example, the Belgic Confession); others were in origin committee productions always intended as ecclesiastical documents. What the new approach has done is demonstrate that, with the confessional Reformed world, there was always a certain amount of legitimate diversity on many topics. Thus, matters such as the distinction between infra- and supralapsarianism are not matters on which the confessions take hard and fast positions; and even where they have distinct preferences, historically these were not issues of ecclesiastical division. The obvious application of this is that arguments which attempt to set criteria for office-bearing within the church based on the thought of individual theologians, or based on interpretations of confessional documents through the narrow lens provided by the theology of a single individual, are historically alien to the intentions of confessional orthodoxy.
Fourth, the new approach has demonstrated that Reformed Orthodoxy was grounded in exegesis but engaged in constant dialogue with the history of theology. This is in part evident in its eclectic nature but also has direct application to some contemporary issues. For example, one common complaint about the Westminster standards is that they are based upon proof texts. The concern seems to be that Reformed theology has thus been built on simplistic, decontextualized reading of isolated texts. Many, of course, will be aware that the divines themselves did not want the proof texts included and that they were overruled in this by Parliament. That in itself should give pause for thought about how such texts function. Yet Muller has explored this issue further and demonstrated that the divines were not only competent exegetes themselves and that Reformed Orthodoxy is exegetically grounded but also that proof texts in the seventeenth century were not intended as simple, blunt answers to complex questions. Proof texts operated rather as exegetical markers, directing the reader to the key verse but doing so in the expectation that the reader would check the classical expositions of that verse.[21]
This is also significant for understanding the covenant of works. One criticism is that the only reference to the pre-Fall arrangement with Adam in the garden as a covenant is Hosea 6:7. The Hebrew is ambiguous and could indeed be read as "like a man." As such, it seems remarkably slender textual ground upon which to build such a crucial doctrine as the covenant of works. In fact, as Muller has shown through his study of the Westminster Annotations, the divines were well aware of this ambiguity. Their use of the language of covenant to refer to Adam in Eden was not built on this text, but upon Romans 5, which they saw as pointing to the conceptual presence of covenant in Eden, even as it was linguistically absent. Such a point would seem significant in assessing John Murray's criticism of the covenant of works.[22]
The work of revising our understanding of how Reformed Orthodoxy developed in the post-Reformation period continues apace and, as this article has suggested, is an increasingly complex and interdisciplinary exercise. Yet even now there are some obvious practical implications for the theological life of the church in the present, most notably in the need to understand our history correctly, to do theology today in a manner which understands the tradition within which we stand, and also to apprehend the fact that Reformed theology was always intended at its foundations to be a confessional theology which understood that it is the church, and no single individual, which sets the public norms for profession and for office-bearing.
[1] Scholars associated with the older historiography include Ernst Bizer, T. F. Torrance, James B. Torrance, Brian Armstrong, R. T. Kendall, and Alan Clifford. For a collection of essays which exemplify the newer approach, see Carl R. Trueman and R. S. Clark, eds., Protestant Scholasticism: Essays in Reassessment (Carlisle: Paternoster, 1999).
[2] A critical survey of the older scholarship can be found in chapters 4 and 5 of Richard A. Muller, After Calvin: Studies in the Development of a Theological Tradition (New York: Oxford University Press, 2003).
[3] The single most important text in Muller's extensive scholarly output is Post-Reformation Reformed Dogmatics, 4 vols. (Grand Rapids: Baker, 2003).
[4] See Heiko A. Oberman, The Harvest of Medieval Theology: Gabriel Biel and Late Medieval Nominalism (Durham: Labyrinth, 1983); Luther: Man between God and Devil (New Haven: Yale University Press, 1989).
[5] Joseph Lortz, The Reformation in Germany (New York: Herder and Herder, 1968). This book was originally published in 1949.
[6] See his Luther and Staupitz: An Essay in the Intellectual Origins of the Protestant Reformation (Durham: Labyrinth, 1980).
[7] See Carl R. Trueman, The Claims of Truth: John Owen's Trinitarian Theology (Carlisle: Paternoster, 1998), 34–44. There I draw in the work of Renaissance scholar Charles B. Schmitt: see his Studies in Renaissance Philosophy and Science (London: Variorum Reprints, 1981).
[8] See Muller, After Calvin, 25–46.
[9] See Skinner, "Meaning and Understanding in the History of Ideas," in Visions of Politics I: Regarding Method (Cambridge: Cambridge University Press, 2002), 57–89. I have made the case for the usefulness of aspects of Skinner's approach relative to the history of theology: "Puritan Theology as Historical Event: A Linguistic Approach to the Ecumenical Context," in Willem J. Van Asselt and Eef Dekker, eds., Reformation and Scholasticism: An Ecumenical Enterprise (Grand Rapids: Baker, 2001), 253–75; also Histories and Fallacies: Problems Faced in the Writing of History (Wheaton: Crossway, 2010), 179–80.
[10] See Trueman, Histories and Fallacies, 120–29.
[11] E.g., see Willem J. Van Asselt, The Federal Theology of Johannes Cocceius (1603–1669) (Leiden, The Netherlands: Brill, 2001); Sebastian Rehnman, Divine Discourse: The Theological Methodology of John Owen (Grand Rapids: Baker, 2002); Carl R. Trueman, John Owen: Reformed Catholic, Renaissance Man (Aldershot, UK: Ashgate, 2007). For a general discussion of this, see Willem J. Van Asselt et al., Introduction to Reformed Scholasticism (Grand Rapids: Reformation Heritage, 2011).
[12] On the complexity of defining continuity, see Carl R. Trueman, "The Reception of Calvin: Historical Considerations," Church History and Religious Culture 91 (2011): 19–27.
[13] E.g., Antonie Vos, "De kern van de klassieke gereformeerde Theologie," in Kerk en Theologie 47 (1996): 106–25; see the essays by Antonie Vos and Andreas J. Beck in Van Asselt and Dekker. See my critique in John Owen, 57–58.
[14] I argue this point at length in both The Claims of Truth and John Owen; also in "The Necessity of the Atonement" in Michael A. G. Haykin and Mark Jones, eds., Drawn into Controversie: Reformed Theological Diversity and Debates within Seventeenth-Century British Puritanism (Göttingen: Vandenhoeck and Ruprecht, 2011), 204–22.
[15] This is the overall implication of his four volumes of Post-Reformation Reformed Dogmatics. It is also evident in his introductory essay ("Diversity in the Reformed Tradition: A Historiographical Introduction") to Haykin and Jones.
[16] See Muller, Post-Reformation Reformed Dogmatics 2; Trueman, "Preachers and Medieval and Renaissance Commentary," in Peter McCullough, Hugh Adlington, and Emma Rhatigan, eds., The Oxford Handbook of the Early Modern Sermon (Oxford: Oxford University Press, 2011), 54–71.
[17] See Alan C. Clifford, Atonement and Justification: English Evangelical Theology, 1640–1790 (Oxford: Oxford University Press, 1990).
[18] This is the major historical theological argument of The Claims of Truth.
[19] See Post-Reformation Reformed Dogmatics 2, 40–41.
[20] Ibid., 553–59.
[21] See Muller, "The 'Whole Counsel of God': Scripture, Exegesis, and Doctrine in the English Annotations and the Westminster Confession," in Richard A. Muller and Rowland S. Ward, Scripture and Worship: Biblical Interpretation and the Directory for Worship (Phillipsburg: Presbyterian and Reformed, 2007), 3–82.
[22] Muller, "The 'Whole Counsel of God'," 69–81.
Carl Trueman is a minister in the Orthodox Presbyterian Church serving as pastor of Cornerstone Presbyterian Church, Ambler, Pennsylvania, and as a professor of historical theology and church history at Westminster Theological Seminary, Philadelphia, Pennsylvania. Ordained Servant Online, October 2012.
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Also in this issue
A Tribute: The Rev. John Galbraith, Mr. OPC
by William Shishko
Union with Christ: A Review Article
by J. V. Fesko
Keeping Up with the Times: Evangelicals and the New Media, Part 1: A Review Article
by Gregory E. Reynolds
by Eutychus II
by George Herbert (1593-1633)
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BillboardIn its 114th year, Billboard remains the world's premier weekly music publication and a diverse digital, events, brand, content and data licensing platform. Billboard publishes the most trusted charts and offers unrivaled reporting about the latest music, video, gaming, media, digital and mobile entertainment issues and trends. |
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The importance of Darwin and the nineteenth century debates on science and religion for present day issues and concerns, such as intelligent design, are addressed in series of interviews with leading scientists, philosophers and historians:
Emily Ballou is a writer of novels and screenplays, and a prize-winning poet. Her book The Darwin Poems, which explores aspects of Darwin's life and thoughts through the medium of poetry, was recently published by the University of Western Australia Press.
Simon Conway Morris is professor of evolutionary paleobiology at the University of Cambridge and the author of books on early evolution (The Crucible of Creation, 1998) and evolutionary convergence (Life's Solution, 2003). He discusses a wide range of issues, from the evidence of design in nature, to the status of Darwinism in modern biology, to the role that science can play in a reenchantment of nature.
John Hedley Brooke is President of the Science and Religion Forum as well as the author of the influential Science and Religion: Some Historical Perspectives (Cambridge University Press, 1991). He has had a long career in the history of science and religion, and was the first Andreas Idreos Professor of Science and Religion at the University of Oxford.
Randal Keynes is a great-great-grandson of Charles Darwin, and the author of Annie's Box (Fourth Estate, 2001), which discusses Darwin's home life, his relationship with his wife and children, and the ways in which these influenced his feelings about nature and religion.
Tim Lewens is a philosopher of biology at Cambridge who has recently written books on the language of design in science and philosophy (Organisms and Artifacts, 2004), and on the role of Darwin and Darwinism in modern philosophy (Darwin, 2007).
Pietro Corsi is Professor of the History of Science at the University of Oxford. His book Evolution Before Darwin is due to be published in 2010 by Oxford University Press. Here he discusses the reception of Darwin's work in France, and the religious and other controversies it provoked there.


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By Debbie Weingarten | Photography by Julie DeMarre
Rick Anglin doesn't remember a time when he was not in love with cows. He met his first love at the age of 9—a Holstein named Inka, bought for him by his father, a lifelong dairyman. In 1987, when Rick was 16, he spent $1,500 of his own money on a Brown Swiss calf from Canada. "I won every show I entered with her," Anglin says.
Today Anglin and his family run a raw milk dairy on a 30-acre patch of scrubby desert in Casa Grande. The day I visit, the cows are all lined up in the holding area for their 3 o'clock milking. I'm introduced to each one—Fergie, the 10-year-old matriarch, Minnie, Fondu, Juju, Sue—their tongues reaching out sideways to lick our hands. The building is immaculate—the cement floors, the milk lines, and the railings separating the cows kept spotlessly clean. In the cement pit below the milk parlor, an employee is taking his time, carefully checking the underside of each cow, and spraying down legs and hooves, the water disappearing through floor grates.
Read more: The Battle in the Bottle
Is it safe to drink raw (unpasteurized) milk? The short answer is a resounding yes — provided it comes from healthy, organically raised, grass-fed, or pastured cows, that is.
Dr. William Winter, who is eminently qualified to speak on this topic, expounds on the health benefits — and safety — of raw milk in this interview. He's not only a veterinarian; he's also a livestock nutritionist, holistic herd health consultant, and a chapter leader for the Weston A. Price Foundation (WAPF).
He's also written a book for veterinarians called The Holistic Veterinary Handbook, published in 1986 (currently out of print).
Originally trained as a horse veterinarian, Dr. Winter started his career working in a large animal practice in Missouri. There he honed his skills in emergency surgery before eventually switching gears to focus on holistic veterinary medicine.
Read more: Livestock Nutritionist Defends Raw Milk Safety
Page 1 of 2


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A healthy oil free dish that is boiled to cook.
This dish, is almost similar to Singgang of the east coast states. In the northern states, this method of cooking is referred as Pindang method.Negeri Sembilan also has Pindang ikan, but the ingredients are different, being more spicy and uses kaffir lime leaves. Kedah's version however is more towards being sourish rather than spicy. Chillies can be added, but only to a mild level, like a seasoning, rather than for some kick!
My MIL took one piece of the fish home with her and all the broth, thinking she wants to boil some rice vermicelli and douse it with the broth for lunch the next day. But.... my FIL ate up everything, drunk all the broth, left nothing for my MIL.
It's quite mild actually, not something very strong.. just imagine it's like teochew steamed fish, but made with the Kedah way.
One thing only about this recipe, is that the julienned ginger and galangal is quite distracting. I think leaving it in bigger pieces and bashing it to release flavour will be a better choice.
Pindang Ikan
Source: Mesra.net
1 whole fish (about 750gm, if using fish steaks, 500-600gm will be enough)
3 shallots
2 cloves of garlic
2cm galangal
2cm ginger
1 lemon grass
2 slices of assam gelugor
1/4 tsp fenugreek
½ tsp turmeric
½ tsp salt
1 tomato
some okra (optional)
1. Clean and cut fish into1 inch thick pieces. Marinate with salt and turmeric.
2. Slice shallots and garlic. Julienne galangal and ginger. Bruise lemon grass.3. Put everything except fish and tomato into wok, bring to a boil. Put in fish and tomato and simmer on medium heat until the fish is cooked. Add more salt if needed.
I am submitting this to MFF Kedah Perlis Month hosted by WendyinKK of Table for 2...... or More


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Use it as a tool to help struggling readers of all ages. Try it at textcompactor.com.


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Indianapolis…Unprecedented coordination by radio broadcasters led to today's announcement that Sprint will begin installing the NextRadio® application in a broad array of FM-enabled wireless devices over the coming years, allowing consumers to listen to their local radio stations on their smartphones.
"Today we set a new course as an industry, one that will bring exciting audience and advertiser engagement opportunities," Emmis Chairman & CEO Jeff Smulyan said. "This announcement is a credit to the entire radio industry, which has unified to make this happen."
The announcement by Sprint also marks the official launch of NextRadio®, the smartphone app that delivers a highly interactive artist and ad experience to FM-enabled smartphones.
Data for the NextRadio® app is supplied by TagStation®, the cloud-based engine that offers stations the ability to upload branding images that will display as default artwork in the NextRadio® app, as well as call letters, format, station name and slogan. This basic, free level of station integration is open to all radio stations and creates a compelling experience within the app as the user is able to quickly associate their local stations with familiar visuals while browsing.
If a station does not register at TagStation®, listeners using the NextRadio® app will still be able to hear the radio station but may not see the station's logo displayed.
"Whether the station is large market, medium market, small market, commercial or non-commercial, this free service will provide listeners with a visual radio listening experience on the FM-enabled smartphone. Radio stations no longer have to add the cost of Internet Streaming to get local FM radio on a mobile device," said Paul Brenner, Emmis' Chief Technology Officer and President, NextRadio, LLC. "Adding full TagStation® capabilities allows radio stations to offer listeners features like album art and artist information, listener feedback, song tagging capabilities, enhanced advertising options and social integration, which dramatically enhance the listening experience."
Smulyan noted that more than 1,500 stations signed up for the free services offered by TagStation® and thousands more are expected following today's product launch. Additionally, industry leaders like Beasley, CBS Radio, Entercom, Greater Media and Hubbard registered for the additional services through TagStation®.
The Radio Advertising Bureau and National Association of Broadcasters enthusiastically endorse the idea of FM receivers in smartphones. The NextRadio® system brings that feature to select Sprint smartphones and includes every radio station in America on the service. To see a demonstration of the NextRadio® app, go to
https://tagstation.com/NextRadio/. To sign your station up for this free service, visit https://www.tagstation.com/signup
Emmis Communications – Great Media, Great People, Great Service®
About Emmis Communications
Emmis Communications Corporation is a diversified media company, principally focused on radio broadcasting. Emmis operates the 10th largest publicly traded radio portfolio in the United States based on total listeners. Emmis owns 18 FM and 3 AM radio stations in New York, Los Angeles, St. Louis, Austin (Emmis has a 50.1% controlling interest in Emmis' radio stations located there), Indianapolis and Terre Haute, IN. One of our FM radio stations in New York is operated pursuant to a Local Marketing Agreement ("LMA") whereby a third party provides the programming for the station and sells all advertising within that programming. TagStation® and NextRadio® are registered trademarks of Emmis' wholly owned subsidiary, TagStation, LLC. The NextRadio® app is distributed by Emmis' wholly owned subsidiary, NextRadio, LLC.
Note: Certain statements included in this press release which are not statements of historical fact, including but not limited to those identified with the words "expect," "will" or "look" are intended to be, and are, by this Note, identified as "forward-looking statements," as defined in the Securities and Exchange Act of 1934, as amended. Such statements involve known and unknown risks, uncertainties and other factors that may cause the actual results, performance or achievements of the Company to be materially different from any future result, performance or achievement expressed or implied by such forward-looking statement. Such factors include, among others:
• general economic and business conditions;
• fluctuations in the demand for advertising and demand for different types of advertising media;
• our ability to service our outstanding debt;
• increased competition in our markets and the broadcasting industry;
• our ability to attract and secure programming, on-air talent, writers and photographers;
• inability to obtain (or to obtain timely) necessary approvals for purchase or sale transactions or to complete the transactions for other reasons
generally beyond our control;
• increases in the costs of programming, including on-air talent;
• inability to grow through suitable acquisitions or to consummate dispositions;
• changes in audience measurement systems
• new or changing regulations of the Federal Communications Commission or other governmental agencies;
• competition from new or different technologies;
• war, terrorist acts or political instability; and
• other factors mentioned in documents filed by the Company with the Securities and Exchange Commission.
Emmis does not undertake any obligation to publicly update or revise any forward-looking statements because of new information, future events or otherwise


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What is the Safety font?
Safety is rendered with vertical stress and purely geometric shapes. The letterforms exhibit a stylized, precision typical of works from the Machine Age which had its greatest period of influence between the two world wars and celebrated the supposed triumphs of the late Industrial Age including mass production, skyscrapers, radio & phonographs, hydroelectric power and streamlined styling in product and industrial design.
It is based loosely on an Art Deco display style letter known most popularly as Broadway or Manhattan but, having existed in a multitude of incarnations from showcard lettering to neon signs for a century.
Safety Font families
The Safety includes the following font families:
- Safety
Safety Preview
Here is a preview of how Safety will look. For more previews using your own text as an example, click here.


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Water Restrictions
The Bureau of Meteorology's Water Restrictions website provides access to current water restrictions information for the whole of Australia. Water restrictions information can be searched by State or Territory, water agency and restriction name. Water restriction names and rules vary throughout Australia due to local requirements.
Always use a trigger nozzle on hoses. You can wash your car or water your garden or lawn with a hose fitted with a trigger nozzle at any time.
You can only use automatic or manual watering systems from 6pm to 10am daily.
You can't hose paved areas.