text:
"It is taught among us that the true body and blood of Christ are really present in the Supper of our Lord under the form (Gestalt) of bread and wine and are there distributed and received. The contrary doctrine is therefore rejected."
The Latin text is even more tersely worded: "Our churches teach that the body and blood of Christ are truly present and are distributed to those who eat in the in Supper of the Lord. They disapprove of those who teach otherwise."
As with Article IX on Baptism, Article X is nuanced carefully to distance the Lutheran reformers from the Zwinglians and other radicals. In the background, of course, is Luther's engagement with Zwingli at Marburg in 1528. The precursor Schwabach article 10 went into much greater detail: "The Eucharist or Sacrament of the Altar also consists of two parts, namely that the actual body and blood of Christ are present in the bread and wine according to the Word of Christ: "This is my body, this is my blood," and it is not only bread and wine as the deniers set forth. These words also deliver and bring to faith and also exercise the same in all those who desire the Sacrament and do not contradict it, just as Baptism brings and give faith, as one desires it."
Melanchthon is clearly avoiding the issue of transubstantiation by saying the body and blood are present "under the form" (unter der Gestalt) of bread and wine. The Latin text says even less. In the Apology, he says, "that in the Lord's Supper the body and blood of Christ are truly and substantially present (vere et substantialiter adsint) and are truly exhibited (exhibeantur) with the things that are seen, bread and wine" (Apology 10.4). Only in the Smalcald Articles, do the Lutheran Confessions directly address the topic of transubstantiation, and then only to dismiss it as "subtle sophistry" for which we have no regard (SA VI.5).
The papal Confutation "finds nothing offensive in the words" of AC X but asks the reformers to affirm that the "whole Christ" in both Body and Blood is present in the bread by concomitance, and that in the consecration, the substance of the bread is changed into the Body of Christ. In Apology X, Melanchthon responds by citing positively the epiklesis of the eastern liturgies to the effect that the bread is "changed" (mutare) and becomes the body of Christ, thereby affirming an actual sacramental "change" without fully embracing the teaching of transubstantiation. The subtlety of this exchange is most instructive.
Melanchthon again takes up the Lord's Supper in AC XIII (on the sacraments in general), XXII (on receiving both kinds), and XXIV (on the nature of the Mass). Unlike the Schwabach Articles, AC X does not mention the role of faith. In AC XXIV, Melanchthon makes three points regarding the Lord's Supper: 1) it is not a propitiatory sacrifice of which there is but one, namely Christ on the cross; 2) the blessings and benefits are not received by virtue of the work having been performed (ex opere operato); but 3) they are received through faith, and, therefore, the sacrament requires faith.
Article X says just enough to distance the Lutherans from the Zwinglians and the othe radicals, while at the same time providing enough room to engage the various misunderstanding and abuses of the Mass.
Saturday, March 24, 2007
Roundtable 11: The Holy Supper
"It is taught among us that the true body and blood of Christ are really present in the Supper of our Lord under the form (Gestalt) of bread and wine and are there distributed and received. The contrary doctrine is therefore rejected."
Posted by WM Cwirla at 11:10 AM
40 comments:
- Paul T. McCain said...
I'm wondering if in fact Melanchthon is trying to distance Lutheranism from transubstantiation. The "form" of bread and wine is not much different than what Rome still to this day says about the "form" of bread and wine in the Sacrament. It may have the "form" of bread and wine, but it is not actually bread and wine. It may taste like it, feel like it, smell like it, but it is not bread and win, only the "form" of bread and wine. Just wondering. Melanchthon is walking on cat's feet as he is composing the AC, a point that Luther somewhat gently dinged him for. So, it would not surprise me if Philip was merely trying to dodge an argument in the AC over transubstantiation.
What do you think?
- March 24, 2007 at 12:55 PM
- wm cwirla said...
Exactly as I said. Melanchthon is clearly avoiding the whole issue of transubstantiation. Luther dismisses it with the back of his hand in the Smalcald Articles, but Melanchthon looks for every way to avoid it, both in the AC and in the Apology.
The chief issues on the table in the Augustana are the Mass as a propitiory sacrifice and the necessity of faith to receive the benefits of the body and blood of Christ, along with the distribution of both kinds to the laity. These are deferred to later articles in the AC which deal with corrected abuses.
- March 24, 2007 at 1:20 PM
- William Weedon said...
A question on ex opere. A friend some years ago suggested to me some years ago that what's really being suggested with any talk of "ex opere" in regard to the Eucharist is that the sacrament works *without being received.* In other words, it is a benefit to the people to be there when it is performed, even if they do not partake. Even more so, that it is a benefit to the dead who, manifestly, are not receiving it. Thus, to reject "ex opere operato" specifically in regards to the Eucharist just says: "You need to EAT and DRINK what Jesus here gives for it to benefit you."
- March 24, 2007 at 1:29 PM
- William Weedon said...
pardon the double "some years" - thought it WAS a while ago!
- March 24, 2007 at 1:30 PM
- Paul T. McCain said...
It was very liberating to me when I discovered/realized that transubstantiation is a very silly philosophical speculation trying to grapple with the "how" of the Real Presence. Sasse does a beautiful job of demolishing it as just that: a philosophical speculation. John Stephenson in his locus on the Lord's Supper, which is, I might add, truly a tour de force, is brilliant on this point as well.
Lutheranism's "problem" with Rome is clearly *not* transubstantiation, but you would think so from what many of us were taught. We could put up with this theory if it were not for the abuses associated with it and worse yet, the bad doctrine that undergirds the Roman "Mass" -- the propitiatory sacrifice involved in the Medieval Canon of the Mass, which, though very much watered down in modern Romanism is still a very real part of Rome's confession of the Supper. The worst problem of all is regarding the Mass as something we are offering to God in order to win Divine brownie points.
Lutheranism's wonderful focus on Justification is heightened and nowhere more clearly demonstrated than in its doctrine of the Lord's Supper. It is why, elsewhere in his writings, our chief teacher, Luther, could say without reservation or qualification: The Sacrament is the Gospel.
The great "for you" is the key.
Thanks be to God.
Now if we could just get back to the Lutheran practice of offering the Supper whenever there are communicants who desire it.
Ken Wieting's book from that fine Lutheran publishing company, Concordia Publishing House is a slam-dunk for every-Sunday communion, by the way. An absolutely must-read.
- March 24, 2007 at 1:54 PM
- Paul T. McCain said...
Bill, thank you for that observation about the meaning of ex opere. It would make a world of sense, actually, when considering Roman practice of offering masses regardless of whether or not anyone is present to receive it or not.
I've always found it interesting to think about to what extent Lutheranism can, in fact, embrace an "ex opere" view, of a certain kind, with our insistence that the faith of the individual is absolutely irrelevant to the question of whether or not the Lord's body and blood is present for us under bread and wine.
Perhaps there is a certain Lutheran version of "ex opere" that we can assert?
And, of course, so-called "consecrationism" is entirely ruled out in the Lutheran Confessions which always speak of our Lord's body and blood being PRESENT, then distributed, then received.
St. Paul closes the door on "consecration" when he confesses the cup that is blessed IS the blood of Christ.
OK, enough rambling.
It's a beautiful day in Saint Louis, 75 degrees, and I'm in the middle of reading Gaines' "Evening in the Palace of Reason" and enjoying the Fat Tire's 1554 ale.
Back to that.
Blessings, brothers, on your Lent V and Annunciation celebrations tomorrow.
- March 24, 2007 at 1:59 PM
- wm cwirla said...
I disagree. While there are many ways one can understand the phrase ex opere operato , the confessors are quite clear that they understand this to mean engaging in a rite apart from faith.
The phrase ex opere operato first enters the confessions in Apology IV on justifying faith (see Ap IV.258).
In Ap XIII on the sacraments and their right use, Melanchthon says, "Here we condemn the whol crowd of scholastic doctors who teach that unless there is some obstacle, the sacraments confer grace ex opere operato, without a good disposition in the one using them. It is sheer Judaism to believe that we are justified by a ceremony without a good isposition in our heart, that is, without faith." (Ap XIII.18).
Again, Apology XXIV on the Mass: "For one thing, it is an insult to the Gospel to maintain that wihout faith, ex opere operato, a cermony is a sacrifice that reconciles God and makes satisfaction for sins." (Ap XXIV.89)
Again, "The wicked people in the Old Testament had a similar notion that they merited the forgiveness of sins by sacrifices ex opere operato rather than receiving it freely through faith." (Ap. XXIV.97)
It seems clear that in the mind of the confessors, ex opere operato meant use of the rite, whatever it might be, apart from justifying faith.
- March 24, 2007 at 2:05 PM
- wm cwirla said...
Paul - I may be wrong, but I think you meant "receptionism" in your post. It doesn't make sense otherwise.
- March 24, 2007 at 2:24 PM
- William Weedon said...
Yes, those passages of the Symbols are quite clear. I suppose, though, the notion of the sacraments being received and their being received *in faith* meet together with the proper meaning of *used.* Because of their nature as promise, no sacrament is *used* apart from faith; and without being *used* the Sacrament benefits no one. Maybe my friend said *used*?
Surely you did mean "receptionism."
- March 24, 2007 at 2:41 PM
- Paul T. McCain said...
Yes, the confessors rightly reject the Roman notion of the very fact that a priest is "doing the Sacrament" is meritorious. What I was suggesting is that in fact, because the Word of Christ is efficacious we can rightly say, contra those inclined to the rabid receptionism that unfortunately characterizes some American strains of Lutheranism, such as as the WELS, etc. that when, in a valid and legitimate celebration of the Supper the Word of Christ are used we may rightly understand and confess that in their use, by virtue of their use, the bread is the body and and the wine is, the blood of Christ.
- March 24, 2007 at 2:42 PM
- wm cwirla said...
I'm not sure what you're boxing at here, Paul. As a both/and theologian, I can affirm both the consecration and the reception of the Sacrament and not play one against the other.
I think the Confessions' treatment of ex opere operato all centers on the necessity of faith to receive the blessings and benefits of the ceremony. This is different from receiving the body/blood of Christ which only requires a mouth.
A thought that occurs to me in this article is how brief one can be regarding the Lord's Supper when there is no denial. I think the first statement of the small catechism is one of the finest affirmative statements on the Lord's Supper in the history of Christianity: "It is the true body and blood of our Lord Jesus Christ, under the bread and wine, given to us Christians to eat and to drink, instituted by Christ Himself."
Were it not for all the denials and equivocations on the one hand, and all the additions and emendations on the other, this is all that really needs to be said.
- March 24, 2007 at 3:13 PM
I understand the position regarding transubstantiation and I take the hard line regarding Melancthon as Pr. Cwirla puts it. I may be out of place though when I express concern regarding consubstantiation, which despite the fact that even non-Lutheran theologians stated two centuries ago and even more recently that that was a false accusation against Lutherans. However, everyone from a Puritan Ph.d.(who never did respond to my argument concerning the lie - he has or did have a Puritan web site if you're interested in hunting the gentleman down to prove his point that he takes from an old Puritan
theologian) and one fellow who just puts anything on line whether it is validated or not and argued that he knew one of the Preus family which I presume was a defense. I told him that I would wear protective gear should I ever accuse the man of that belief. The point is, if it is not stated in our Lutheran Confessions / Symbolics, "it ain't so." I did get an editor an Merriam - Webster to place it in writing that the next edition will be edited where they attribute consubstantiation to Luther's theology. But, I keep running into seminarians and laymen alike who either did not understand the term (an American cheese sandwich) or actually thought that that was what we believed. Therefore, I mention it as but one of the multiplicity of problems that exist regarding the Sacrament. Thank you for being kind enough to allow this interjection by "the old man."
Der Alt Herr Oberst
- March 24, 2007 at 3:26 PM
- Jeffery said...
Good stuff brothers, and at its heart we see the timeless Lutheran task to confess two truths. One, that the Lord's Supper is indeed solely a work of the Lord through the means that He has established, and not a work of man. And two, that apart from the faith which recieves such gifts in the means of grace, they are no blessing at all.
- March 24, 2007 at 3:56 PM
- William Weedon said...
Good thought, William, about how simple we can be when there is no denial. Do you remember the story, I think Nagel told it, of a student exasperated and objecting: "Well, of course, if you just go with what Jesus said, then you have to confess the real presence of His body and blood!" That's the Lutheran case for the Sacrament in a nutshell: Just go with what Jesus said. The AC lets Rome know: We ain't got no quarrel with what Jesus said!
- March 24, 2007 at 6:54 PM
- David Jay Webber said...
Regarding "receptionism," etc., it's interesting to read the conclusions of the second meeting of the Evangelical Lutheran Free Conference, held in 1857. This conference was attended by the likes of Walther, Krauth, Loy, and Preus, among many others who later distinguished themselves in various ways. Incidentally, no one from the Wisconsin Synod of that time was present. The Wisconsin Synod was still pretty much mired in pietistic unionism in 1857, and the free conference stipulated unconditional adherence to the Augsburg Confession for those who wished to participate. Anyway, here is what the conference concluded in its reading of AC X:
The discussion of Article 10 [of the Augsburg Confession] was continued and the words, "and are there distributed and received" were noted. With these words the real presence of the body and blood of Christ is expressed yet more clearly than through the previous words that they are "truly present." Here it is expressly declared that they [the body and blood of Christ] are present just as much in the hands of the minister as in the mouth of the communicant and, even, as the Latin text shows through the word vescentibus (the body and blood are distributed to those eating) no matter whether one is believing or unbelieving [Hier werde naemlich bezeugt, dass sie auch sowohl in den Haenden des Administranten als im Munde der Communicanten gegenwaertig seien und zwar wie der latein. Text durch das Wort vescentibus (Leib und Blut werde ausgetheilt den Essenden) ergebe, gleichviel ob dieselben glaeubig oder unglaeubig seien]. (Proceedings of the Second Meeting of the Evangelical-Lutheran Free Conference [1857], in Der Lutheraner 14:11 [January 12, 1858], p. 84)
It would be hard to fit a "receptionist" understanding into that statement. What these American Lutheran fathers were saying was that, by virtue of the Word and institution of Christ, his body and blood are offered to communicants, and are present for them in the Supper. This is affirmed by an acknowledgement that the body and blood of Christ are "in the hands of the minister" and not just in the mouths of the communicants.
There are echoes here of Luther's 1533 admonition to the Franfurters, to be on their guard against Zwinglian pastors and not to receive Communion from them. Luther had written:
...our double-tongued sectarians...say: "Christ's body and blood are truly in the Sacrament, but of course spiritually and not bodily." They stay with their previous error, that there are only wine and bread in the Sacrament. ... When a faithful heart has knowledge of such wickedness and falsity in his pastor, or suspects him of it, what should he do? Do you really think that it is possible for his heart to be set at peace trusting such outrageously false words as: "Believe in the body, which Christ meant, and ask no further?" No, dear friend! He believed as much as that already before he came, even if he does not go to the Sacrament. The reason he comes and asks this question is because he wants to know whether he receives with his mouth only bread and wine. He does not ask what he should believe in his heart concerning Christ and his body, but only what is given to him by the hands [of the pastor] [Nicht fragt er, was er von Christo und seinen Leibe im Herzen glauben soll, sondern was man ihm reiche mit den Haenden]. ... Therefore, this is my honest advice, for which before God I am held accountable both to you in Frankfurt and wherever else: whoever has public knowledge that his pastor teaches Zwinglianly, he should avoid him and rather go without the Sacrament all his life long rather than receive it from him - yes, even be ready to die on this account and suffer everything before that. If his pastor is one of the double-tongued sort who mouths it out that in the Sacrament the body and blood of Christ are present and true, and yet who prompts an uneasiness that he is selling something in a sack and means something other than what the words say, you should go to him, be free to inquire of him, and have him say quite plainly what it is he gives out to you with his hands and what you receive with your mouth [So gehe oder sende frei zu ihm, und lass dir deutlich heraus sagen, was das sei, das er dir mit seinen Haenden reicht, und du mit deinem Munde empfaehest]. What one believes or does not believe in the heart can wait for another time. One should put to him the straight question: "What is held here in hand and mouth?" (Martin Luther, An Open Letter to Those in Frankfurt on the Main [1533], Concordia Journal 16:4 [October 1990], pp. 337-38 [WA 30, III, 558-571]).
Jay Webber
- March 24, 2007 at 10:20 PM
- wm cwirla said...
The whole "receptionist" vs "consecrationist" business is an unfortunate result of the failure to heed Luther's admonition "Laß das Sakrament ganz bleiben" (Leave the Sacrament whole). Clearly, the distribution formula "This is the true body/blood of Christ" makes no sense if it is not true prior to the eating and drinking. And the words of institution tell us what to do with the body and blood of Christ, namely, to eat and drink.
- March 26, 2007 at 10:28 AM
- Paul T. McCain said...
Here is a fascinating glimpse into what was simply confessed at the time of our Lutheran Confessions. This is from the foreword prepared by Martin Chemnitz' "boss" at the time he wrote his "Repition of the Sound Doctrine of the Sacrament of the Altar" ... in the 1560s, Joachim Moerlin of Braunschweig. Note what Moerlin flatly asserts:
In our church we maintain the form of sound words which Christ, the Son of God, used from the beginning in His institution of His Supper and which He wanted and commanded us to use. We also say that, after the bread has received its blessing or the declaration of the Word, as Justin and others speak, it is the body of Christ. Moreover, no one should think that we are playing with the ambiguity of the word, as the chief trick-players now have the habit. We also add that declaration which we have in the words of Christ, namely, that we take "body" to mean not power nor efficacy nor union nor sign of the body but for the very substance or essence which was hanged on the altar of the cross and which our High Priest, Christ Jesus, sacrificed for the redemption of all humankind. We therefore obviously reject and condemn all the madness of the Sacramentarians, who, for no other reason except that they cannot comprehend and measure with their foolish thoughts the power of God, wrap up in their own darkness the very manifest and clear words of Christ and carry them off into another meaning in such a way that they deceitfully strip from us the testament of God and in it this very sacred treasure.
Source: Martin Chemnitz, THE REPETITION OF SOUND DOCTRINE REGARDING THE TRUE PRESENCE OF THE BODY AND BLOOD OF THE LORD IN THE SUPPER
Leipzig: 1561
Translation by Richard Dinda. Unpublished, copyright 2007.
- March 26, 2007 at 10:36 AM
- Eric Phillips said...
> While there are many ways one can understand
> the phrase ex opere operato , the confessors
> are quite clear that they understand this
> to mean engaging in a rite apart from faith.
Who was teaching that the sacraments saved apart from faith? I don't think that's ever been taught by the Roman Catholic Church, except perhaps in the case of those who are incapable of cognition (e.g. infants, the mentally retarded).
Am I wrong?
- March 26, 2007 at 2:32 PM
- William Weedon said...
I can still remember Nagel writing it on the board:
Laß das Sakrament ganz bleiben!
That and the repeatedly heard analogielosigkeit!!!!
- March 26, 2007 at 7:00 PM
- Paul T. McCain said...
OK, what does "analogielosigkeit" mean?
For the courtesy of our readers, and, ok, me, let's always be sure to translate our terms and phrases when we use them.
Muchas gracias amigo.
- March 27, 2007 at 9:28 AM
- William Weedon said...
Sorry! Analogie - analogy losig - less keit - ness. Analogylessness. The Church does not do her theology by analogies for, as Luther once said, "they don't frighten the devil."
Gerhard, by the way, is the great Lutheran analogy theologian - at least in his devotional writings and sermons. "Gleich" has got to be his favorite: "like" X is "gleich" Y.
- March 27, 2007 at 9:57 AM
- Paul T. McCain said...
OK, please unpack your very important observation that we do not do theology by analogy. Klarheit, bitte! (Clarity, please).
[Great discussion, by the way!]
- March 27, 2007 at 10:23 AM
- William Weedon said...
Pity sake, don't have time to unpack it today. Have shutins to attend to! But it's in Luther in more than one place in his writings on the Supper. To put it most simply: theology is built on God's prose, not on His poetry. More later, God willing.
- March 27, 2007 at 10:39 AM
- Paul T. McCain said...
Tantalizing tidbit good Reverend. Looking forward to more elaboration on the whole "God does theology by prose, not poetry." I do thank the busy preachers on this blog site for their contributions. Rev. Weedon is particularly ambitious this Passiontide. I hear that he is actually offering Divine Service on ever single day of Holy Week and the fully cycle of services associated with Easter too. Just like Lutherans used to do things. Good on him.
- March 27, 2007 at 2:57 PM
- wm cwirla said...
It's why we get the bulk of our doctrinal theology from the epistles of Paul and not from the psalms.
(I go with Eugene Petersen who says that the term "busy pastor" is the sign of a noun gone bad.)
- March 27, 2007 at 3:10 PM
- RevFisk said...
Is not that sacrament "received" ex opera operate, but "benefits" by sola fide?
At Sem, they taught us the question to ask the sacramentarians was: "if a buddhist eats the Supper, does he get Jesus too?" The sacramentarian, who views the meal strictly as an individual act of faith must say no. According to both Scripture and the Confessions, we must say, "Yes! But it is a deadly Jesus he receives!"
So, there is an "ex opera operata" *element* to the Supper, even as there is in Baptism (is a baptism invalidated by lack of faith? is it not still God's Word?) --- with that last thought, maybe ex opera verbum is a better phrase, no? ---
Point being, there is something in the Sacraments that happens without faith, but only faith can cling to that objective justification, and thus, a mere ex opera operata, without faith, does not result in the sinner's subjective justification.
Was I clear, or just plain wrong? :)
- March 27, 2007 at 5:43 PM
- William Weedon said...
No one is good except for God alone! You know that.
As to the prose vs. poetry thing: analogies abound and in them one sees how poetic our God is, how He DOES prefigure and hint around and coyly tease us with intimations of the Feast that is coming.
One of the early Church's favorites was seeing how just like the individual grains of numerous wheat stalks was gathered into one loaf, so the church is gathered from the ends of the earth as one body into the Kingdom. Same with the individual grape and the wine. Lovely imagery. And true enough. But theology isn't built upon such things. As Luther said more than once: "That doesn't scare the devil."
What does scare the devil is to shove the words of Jesus into his face. Thus, the theology of the Eucharist is built upon the sturdy, plain, can't mess with 'em words of Jesus: "This is my body, given for you; This is my blood, shed for you, for the forgiveness of sins."
To borrow from a sectarian bumper-sticker, faith says: "Christ said it; I believe it; and that settles it." THAT scares the bejeezees out of Satan!
After we have that straight and clear, we can go romping through the Scriptures delighting in all God's poetic ways of prefiguring this Holy Supper. And it is amazing how much we'll find it was on His mind! But for the clear teaching of what it is, we don't BEGIN by running to any "it's just LIKE this: Passover, Melchizedek, Manna, etc." Instead, we reverently listen to our Lord Himself tell us what it is.
"My body." Which body? The one "given for you." "My blood." Which blood? The only blood "shed for you, for the forgiveness of sins." That's what the pastor holds in his hands and places into our mouths.
That's what I meant by God's prose - His clearly intended soberly spoken and delivered promises. His poetry is all the way He delights to prefigure that in Scripture and at times even in nature.
- March 27, 2007 at 5:45 PM
- William Weedon said...
You forgot that we only work one day a week... ;)
- March 27, 2007 at 6:28 PM
- wm cwirla said...
I don't even work that day.
- March 27, 2007 at 7:15 PM
- Paul T. McCain said...
I thought it would be good to have before as well the relatively brief comments on AC X found in the Apology of the Augsburg Confession. What wonderfully comforting truths this material contains. In the Lord's Supper we are receiving the living Christ. What powerful comfort and assurance. Into our dying bodies is given the living Christ. Thanks be to God.
54] The Tenth Article has been approved, in which we confess that we believe, that in the Lord's Supper the body and blood of Christ are truly and substantially present, and are truly tendered, with those things which are seen, bread and wine, to those who receive the Sacrament. This belief we constantly defend, as the subject has been carefully examined and considered. For since Paul says, 1 Cor. 10, 16, that the bread is the communion of the Lord's body, etc., it would follow, if the Lord's body were not truly present, that the bread is not a communion of the body, but only of the spirit of Christ. 55] And we have ascertained that not only the Roman Church affirms the bodily presence of Christ, but the Greek Church also both now believes, and formerly believed, the same. For the canon of the Mass among them testifies to this, in which the priest clearly prays that the bread may be changed and become the very body of Christ. And Vulgarius, who seems to us to be not a silly writer, says distinctly that bread is not a mere figure, but 56] is truly changed into flesh. And there is a long exposition of Cyril on John 15, in which he teaches that Christ is corporeally offered us in the Supper. For he says thus: Nevertheless, we do not deny that we are joined spiritually to Christ by true faith and sincere love. But that we have no mode of connection with Him, according to the flesh, this indeed we entirely deny. And this, we say, is altogether foreign to the divine Scriptures. For who has doubted that Christ is in this manner a vine, and we the branches, deriving thence life for ourselves? Hear Paul saying 1 Cor. 10, 17; Rom. 12, 5; Gal. 3, 28: We are all one body in Christ; although we are many, we are, nevertheless, one in Him; for we are, all partakers of that one bread. Does he perhaps think that the virtue of the mystical benediction is unknown to us? Since this is in us, does it not also, by the communication of Christ's flesh, cause Christ to dwell in us bodily? And a little after: Whence we must consider that Christ is in us not only according to the habit, which we call love, 57] but also by natural participation, etc. We have cited these testimonies, not to undertake a discussion here concerning this subject, for His Imperial Majesty does not disapprove of this article, but in order that all who may read them may the more clearly perceive that we defend the doctrine received in the entire Church, that in the Lord's Supper the body and blood of Christ are truly and substantially present, and are truly tendered with those things which are seen, bread and wine. And we speak of the presence of the living Christ [living body]; for we know that death hath no more dominion over Him, Rom. 6, 9.
- March 28, 2007 at 11:25 AM
- Rev. Ryan Fouts said...
The phrase "under the form of bread and wine" in the AC, along with some of the comments in the Apology, i.e. "changed into," etc. were widely criticized in the late(r) Reformation period because it presumed to allow for and, in fact, support transubstantiation. This perspective was further exacerbated by Eck's response in the Confutation which adopts the same language used by Melancthon,
"...this should also mean they believe that *under each form* then entire Christ is present - the blood of Christ is no less present *under the form* of bread through concomitance than it is *under the form* of the wine and the reverse. Otherwise, in the Eucharist the body of Christ is dead and without blood, which would be contrary to the words of St. Paul 'We know that Christ being raised from the dead, will never die again' Romans 6[:9]. In order to complete this article, it is necessary to add that the church, contrary to what some falsely teach, is able by the almight Word of God in the consecration of the Eucharist *to change the substance of the bread into the body of Christ.*" (Eck's Confutation, p. 112, Kolb/Nestingen's "Sources and Contexts").
A few notes from this -- what Eck suggests that the Lutherans ought to also be saying, Melancthon seems to affirm in the Apology. Not only does Melanchthon point out that this article "was approved" by the Confutation, but he explicitly says that the Roman Church (as well as the Greek Church) affirms the presence of the Body of Christ, and in expanding that point, he uses the "changed" language. While Melanchthon does not explicitly repeat Eck's argument regarding Concomitance, he nonetheless seems to affirm Eck's concern by way of citing Romans 6:9, "death hath no more dominion over him," which had first been cited by Eck in the Confutation. Thus, while Melanchthon clearly doesn't exclude Transubstantiation, he seems to be affirming absolutely as much of Rome's doctrine here as he can get away with. After this point was criticized in later years, Melanchthon revised this article in the 1540 Variata, or "second edition," and, oddly enough, was then criticized (by Eck, in particular, but also *I think* Flacius) for affirming the Reformed doctrine. In reality, as the Preface to the BoC allows that the Variata be read and understood insofar as it is not interpreted to contradict the 1530 AC, Melanchthon was not affirming the Reformed doctrine in 1540 any more than he was affirming some of Rome's positions in 1530. For the sake of striving toward unity, however, as he had done with Rome in 1530, in 1540 he attempts to go "as far as he can" in their direction without, at the same time, forsaking the true doctrine. It was likewise Chemnitz' opinion that Melanchthon never departed from his original confession of this Article.
- March 31, 2007 at 8:37 AM
- Paul T. McCain said...
Thanks for your comments Ryan. I'm very grateful that we have more in our Confessions on the Holy Supper than AC and Ap. X; for instance, Luther's "the bread is the body of Christ" in the Smalcald Articles confession and the penetrating clarity of both the Epitome and the Solid Declaration.
More good discussion to come as we get into those documents, I'm sure.
- March 31, 2007 at 11:59 AM
- Paul T. McCain said...
Ryan, in your comments you mentioned how the Lutheran Confessions do not reject Transubstantiation, per se, but reject is an absurd and unnecessary philosophical speculation. Similarly, with concomitance, we find the same thing in our Confessions and in Luther. Concomitance is not rejected because anyone believes that in the Sacrament we do not receive the Living Lord Jesus, but it is rejected because it is a philosophical sophistry constructed by Rome to defend communion under only one kind.
I found Hermann Sase's remarks on this point in This is My Body to be quite helpful:
"The classical expression of Luther's position is to be found in the words of the Smalcald Articles:
"For we do not need that high art which teaches us that under the one form there is as much as under both...For although it may perhaps be true that there is as much under one kind as under both, yet the one form is not the entire ordinance and institution commanded by Christ...we especially condemn and in God's name execrate those who do not only omit both forms, but also tyrannically prohibit, condemn and blaspheme them as heresy. " Sasse's translation from the German.
Sasse continues:
If in the passage quoted from theSA, Luther still thinks, as the normative German text suggests, of a remote possibility that the idea of concomitance might be correct, we shall not be surprised to find him to be a defender of that doctrine in the early years of the Reformation. When the Bishop of Meissen in 1520 rejected Luther's demand for communion that the whole Christ is under either species, Luther confessed that was his belief too: Who has ever doubted that the whole Christ is under both species?"
Sasse explains at what point and why Luther spoke differently about concomitance. Note: Luther never rejected concomitance because he believed that it was an error to think/believe that the whole Christ was present under the bread and the wine, but precisely because this doctrine had been use by Rome to defend denying the laity of the cup!
A "doctrine of concomitance" has no standing in Holy Scripture, but trying to preclude any idea that in the bread and wine we receive the Living Christ, is very sadly wrong.
Concomitance, as a "dogma" to justify not giving the cup to the laity is of course, error. But to try to counter that error with opposite error and thereby divide the Person of Christ is equally wrong. To insist that it is the dead Christ that is received in the Supper is contrary to the Lutheran Confessions, see Ap. X quoted above and contrary to Holy Scripture, since we know that death no longer has any hold over our Lord.
Source: Sasse, This is My Body, pp. 78-79
- April 4, 2007 at 10:16 AM
- Paul T. McCain said...
More from good Dr. Sasse. He indicates in his truly magisterial study on Luther's contention for the Real Presence, "This is My Body" that modern Lutherans compromise on the Real Presence by avoiding reference to the body and blood of Christ as actually located under the bread and wine, as Luther so clearly confesses in the SA.
This generic "presence of Christ" talk is what modern Lutheran ecumenical arrangements hinge on, not on a doctrine of concomitance.
Sasse decries the Arnoldsheim Theses for compromising the doctrine of the Supper by resorting to generic "presence" talk. But he forcefully asks:
"If the body of Christ is not the body which was born of the Virgin Mary, which hung on the cross, was raised from the dead, and sits at the right hand of the Father, that, then is meant by 'body' and 'blood' In what sense are these words being used?" (p. 337)
While we can appreciate the concern that we must always take care to confess the actual presence of Christ's body and blood, we dare not deny that it is Christ Himself who is present. That would be to fall into the other side of the ditch on these issues.
Sasse indicates in his book, "The idea that Christ should be adored in the Lord's Supper should certainly have prevented older dogmaticians like Quenstedt, and modern scholars like H. Gollwitzer, from limiting the presence, as Luther believed, to the body and blood of Christ. Even when he later rejects the doctrine of concomitance, Luther never doubts that Christ himself gives us His body and blood in the Sacrament. " (p. 146)
Sasse adds this footnote to a paragraph in which he explains Luther's shift in emphasis during his great controversies with the Zwinglians.
Sasse writes:
"Another trend in Luther's thinking on the Sacrament during these years is a new stress on the personal presence of Christ, not only of His body and blood, which is perhaps a result of his doctrine on the ubiquity of Christ." (p. 146)
So, we see, that there is nothing wrong, at all, in talking about the presence of the Living Christ, as our Confessions do. The problem is when that present Living Lord is not specifically identified as being present, with His actual body and blood, under the elements. Luther even flatly asserts in the SA that the bread IS the body of Christ. But it is not simply a hunk of dead body, it is Christ!
In asserting the presence of the body of Christ and His blood we dare not indulge in erroneous speculation that it is somehow *only* His body and blood, and a dead body and a dead blood, or that Christ separates some of his dead body and blood from His living person, and that we can even say that it is not Christ, but "just" His body and blood.
There are dangers to be avoided on both sides of these fascinating coins of confessing the presence of Christ in His Supper.
Liberal Lutherans love to confess the presence of Christ and avoid talk of the body and blood of Jesus under the bread and wine. I've noticed trends of talking about the "real presence of Christ" in the liturgy. I do not think that is a wise way to conform ourselves to the pattern of sound words in our Confessions either on the notion of "real presence."
Classical Lutheranism in its Confessions and golden age of orthodox theologians and hymn writers rejoiced to confess that Christ is made ours, and we His, precisely in the fact that He gives us His body and blood. Note: Hisbody and His blood, not merely a dead body and dead blood separated from the Person of Christ.
Thanks be to God.
- April 4, 2007 at 11:15 AM
- Paul T. McCain said...
Here's another comment from a great Lutheran father, Martin Chemnitz, that I think helps us understand the connection between the humanity and divinity of Christ in His Supper:
"The humanity of Christ is the point of connection between us and God Himself, as Cyril says, and as we shall demonstrate more fully later in the book concerning the hypostatic union [a reference to Chemnitz' "Two Natures in Christ"]. Therefore, in order that we might be able to lay hold on Christ more intimately and retain Him more firmly, not only did He Himself ssume our nature but He also restored it again for us by distributing His body nd blood to us in the Supper, so that by this connection with His humanity, which hs een assumed from us nd is again communicated back to us, He might draw us into communion and union with the deity itself. And from this it is possible to understand what is involved by disputations the substance of Christ's flesh is carried away from the Lord's Supper out of the world. [A refutation of Calvin's view of how we commune with the flesh of Christ in the Supper]."
The Lord's Supper, p. 188
And then a few pages later Chemnitz makes this point:
"The human nature of Christ, its limitations having been set aside, has been removed from all the miseries and injuries of this world and now resides in the glory of the Father. But our nature, although according to the promise we have the hope of glorification, is still befouled with uncleanness, oppressed with miseries, and exposed to all the darts of Satan, the world, and the flesh. As a result our faith is under the cross and still terribly tossed about by temptations. Therefore, in the Supper, Christ offers us His own body and blood which have been exalted above all miseries into the glories of the Father. He does this in such a way that through them He joins Himself to this miserable nature of ours, so that with this most present and sure guarantee and seal He may give us the certainty that He does not wish us to remain in these miseries forever but that we shall someday be conformed to His glorious body which He offers to us in the Supper as a seal of our own coming glorification."
Chemnitz, Lord's Supper, p. 191
- April 4, 2007 at 1:10 PM
- wm cwirla said...
As long as we are looking at Apology X, I thought it might be good to have the text of the Confutation on this article in front of us, since Melanchthon is responding directly to it:
The tenth article gives no offense in its words, because they confess that in the Eucharist, after the consecration lawfully made, the Body and Blood of Christ are substantially and truly present, if only they believe that the entire Christ is present under each form, so that the Blood of Christ is no less present under the form of bread by concomitance than it is under the form of the wine, and the reverse. Otherwise, in the Eucharist the Body of Christ is dead and bloodless, contrary to St. Paul, because "Christ, being raised from the dead, dieth no more," Rom. 6:9. One matter is added as very necessary to the article of the Confession - viz. that they believe the Church, rather than some teaching otherwise and incorrectly, that by the almighty Word of God in the consecration of the Eucharist the substance of the bread is changed into the Body of Christ. For thus in a general council it has been determined, canon Firmiter, concerning the exalted Trinity, and the Catholic faith. They are praised therefore, for condemning the Capernaites, who deny the truth of the Body and Blood of our Lord Jesus Christ in the Eucharist.
Melancththon clearly ducks a sucker punch in Apology X. The Confutation is attempting to get him to deny the 4th Lateran Council's formulation and is baiting him with the notion that where body and blood are separate (as they in fact are in the Sacrament!), the Body of Christ "is dead and bloodless." This is a fallacious line of reasoning intended to draw Melanchthon into a critical denial. I like Lief Grane's comment on Apology X: "Here it is obvious that Melanchthon's efforts at being conciliatory have been carried to the point of consciously obscuring the differences, rather than merely suppressing them" (Grane, 116).
On the preceding discussion that flowed out of Article X: The notion of "dead body" and a "dead blood" strikes me as strange in view of what Jesus says: "This is my body which is being given (didomenon) for you" (Luke 22:19) and "This is my blood of the covenant which is being poured out (ekxunnomenon for the many" (Mark 14:24). Note the present participles. When Jesus originally said this in the upper room on the night of His betrayal, His body and His blood had not yet been given into death or poured out. That would come 21 or so hours later, chronologically speaking.
The point is that one cannot chronologically isolate one part of the history of Christ's incarnation, that is to say, the body and blood in the Supper are the same body and blood born of Mary, crucified on Calvary, raised from the dead, and glorified at the right hand of the Father, regardless of when it is being given to eat and to drink. As we must leave the Sacrament whole, so we must leave the work of Christ whole, as we leave Christ Himself whole. It is as much the risen and glorified body and blood of Christ as it is the crucified body and blood of Christ.
Having said that, the physical separation of the Body and the Blood in the holy Supper specifically underscores that the Lord's Supper is a sacrificial meal, distributing the fruits of Jesus' "once for all time" (ephapax) sacrifice. The separation of body and blood is the essence of sacrifice - the body given, the blood poured out. This is specifically the sacrificial Body of Christ given into death and the sacrificial Blood of Christ poured out to atone for the sin of the world. The focal point of the Sacrament is the sacrificial death of Jesus: "For as often as we eat of this bread and drink of this cup, we proclaim the Lord's death until He comes" (1 Cor. 11:26).
- April 4, 2007 at 8:54 PM
- Paul T. McCain said...
Thank you Bill, for your comments. Very well put. I had a few more thoughts in general, and then one specific observation on a comment you make in the post toward the end.
There is a vast richness and depth in classical orthodox Lutheran confession on the Lord's Supper. When I read Martin Chemnitz' marvelous treatment of the Supper and reflect on the various devotional writings of our Lutheran fathers from the 16th and 17th century, and the fantastic Eucharistic hymnody from these times, and then moving ahead, come to the profoundly moving sermons and writings of Walther and others on the Supper, I am made more aware of how much we need to recover the deep Eucharistic piety and practice of our fathers. Walther referred to the Lord's Supper as the "Holy of Holies" of the New Testament! Indeed.
I do see this recovery happening, more and more, as we move to more frequent, hopeful every-Divine Service communion, as we discuss together an earlier age of first communion, getting away from the unfortunate connection of first communion with confirmation, a practice brought in via Pietism, and as long as we continue carefully to maintain the sound doctrine, the sound practice will follow as well.
It is precisely because we eat and drink the flesh and blood of the Lamb of God, sacrificed to take away the sin of the world, that we have a share in the Risen Lord's victory over, sin, death and hell, as the Chemnitz quotes explains so well in the quote in the previous post. Our dead and dying bodies receive His Living and Glorified body and blood, the same sacrificed for the sins of the world.
I'm thinking a bit about the phrase "physical separation" to refer to the reality that we do receive the whole sacrament: the body and blood in the Sacrament. I would prefer to speak of "distinction" but not "physical separation." We certainly do want to avoid the foolish sophistry Rome introduced with the notion of concomitance, done chiefly to justify their denial of the cup to th laity, but an unnecessary philosophical speculation, even if it is not actually wrong, as Luther allows for in the Smalcald Articles. But it is certainly not necessary and raises a host [no pun intended] of other needless speculations and potential conflicts and questions that we would do well simply not to entertain and to avoid.
I would propose speaking about the reality of the unique and specific presence of our Lord's body and blood in the Sacrament by borrowing from the helpful Chalcedonian Christological categories used to talk about the reality of the two natures in Christ: they exist without confusion, without change, without division, without separation. And leave it at that. Or safer yet, just stop simply with saying, "This is my body" and "This is my blood." Gift given. Gift received. Amen.
And not try to speculate into the "how" of that blessed reality. Seems we can take a wrong turn in several ways if we go much further than that.
Much more to be about all these things in Martin Chemnitz' "Two Natures in Christz" and "The Lord's Supper" -- two books I highly recommend to readers of this blog site. Available from a certain Lutheran publishing company:
- April 5, 2007 at 5:15 AM
- wm cwirla said...
By "physical separation," I was referring specifically to the "after supper" of the institution narrative. Christ's giving of His Body and the giving of His Blood were physically separated by several hours and a meal. This is much more than a distinction.
Luther even advocated that each be given out separately with their own words, but this is, of course, impractical with a large number of people.
This is not about the personal union of the two natures of Christ, but about the essential nature of sacrifice in the separation of body from blood. Of course, it is the whole Christ, as God and Man, who does these things and is present in them.
- April 5, 2007 at 6:55 AM
- Paul T. McCain said...
Thanks for the clarification.
A nice way to commemorate the Supper on this Maundy Thursday, April 5, 2007.
"Lord, may your body and your blood, be for my soul the highest good!"
"O Living Bread from heaven, how well you feed your guests."
- April 5, 2007 at 5:40 PM
- wm cwirla said...
Paul's mention of Ap. X.4 and the distinction of "dead" and "living" body, brings to mind what Edmund Schlink has to say in hisTheology of the Lutheran Confessions. I especially like the way he keeps the work of Christ whole, as I indicated above, that one cannot isolate a portion of the history of the body and blood of Christ to the exclusion of the rest. Schlink writes:
"'In this sacrament, he [Christ] offers us all the treasure he brought from heaven for us' (Large Catechism V.66). Christ's body and blood in the Lord's Supper are the body and the blood which Christ, after his condescension from heaven into the flesh, once gave and shed on Calvary and which he now as the exalted risen Christ acts in this giving. Not only he who is on the way to the cross but also he who sits at the right hand of the Father is present in the Lord's Supper.
"The identity of the giving of the body, once on the cross and now in the Lord's Supper, has its basis in the words of institution of Jesus Christ and in the identity of the crucified and risen Lord: The exalted Lord acknowledges as his own, and acts according to, the words which he spoke in his humiliation when he instituted his Supper. In the Lord's Supper the body of the crucified and the body of the exalted can no more be torn apart than the crucified and exalted Christ himself. 'We are talking about the presence of the living body (so Jonas translates praesentia vivi Christi); for we know, as St. Paul says, that death no longer has dominion over him' (Ap X,4).
We dare not ignore the resurrection of the body given on the cross when today we receive Christ's body and blood. If the living Christ is present bodily in the Lord's Supper, then we must also believe that the glorified, resurrected body of the exalted Lord is given and received. If this were denied, all statements about the presence of Christ's body, that is, thre bodily presence of the living Christ who did not remain in the grave, would be untenable.
On the other hand, the exalted body is never for a moment to be separated from the body given on the cross, the marks of which it bears. The question whether in the Lord's Supper the crucified or the glorified body is received is in every way improperly put.
For the glorified body is the same body which had been suspended on the cross. In the doctrine of the Lord's Supper this truth must be stressed: The exalted Christ is present bodily as the crucified Christ, and the body a nd blood of the exalted Christ are present as the body given on the cross and blood shed on the cross."
(Schlink, 160-161)
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The Blackhawks have momentum back and they are headed to Boston hoping to take home the Stanley Cup. Sports editor Jon Styf and reporter Chris Burrows discuss:
Styf: Break out the white Michael Jackson gloves, Chris, it's Stanley Cup time. One version of the Cup will be in Boston Monday, just in case the Hawks win and need to kiss it, drink out of it and those kind of things. One of the other versions of the Cup sits in Toronto, in the underground mall. That's where the Hockey Hall of Fame is, in a mall. You can even go touch it, but they won't let you drink out of it.
Burrows: I actually knew all that, and the Hawks do too, because we all learned it together not many years ago. In the 2010 Stanley Cup Final, after Philadelphia evened the series at two games apiece, the Hawks shook to life to win Game 5. We saw much of the same Saturday night, especially when Boston's Patrice Bergeron left the ice in the second period.
Styf: You went to the mall in 2010? Weird. Me too. Jan. 1 or so. Right before watching NIU lose the last International Bowl. I guess we have a lot more in common than I thought. So I hear you were in the stands Saturday night, being snobby and not letting people use your laptop to charge their cellphone at the game. What was it like?
Burrows: Not the stands. The auxiliary press box ... in the stands, because media from all over the world overfilled the regular press box. It was the loudest sporting event I have ever been surrounded by, but I felt more connected to the sold-out crowd at the UC, except that lady looking to charge her phone. Fans spurned the Hawks' sloppy offense, gossiped over Jonathan Toews and Bergeron injuries and cheered Corey Crawford's stops.
Styf: So will they close it out in Boston or will it come back here? I'm up for inviting Stephen Walkom back into the mix to help guarantee the Hawks don't win Monday, setting up a Game 7 in an NBA-like officials conspiracy to round up some more TV and ticket sales revenue. I mean, not too long ago we were reading the sob stories (think Tom Musick columns) about the poor ticket scalpers and beer men out there not getting their money when the NHL was off. Bet they're getting paid now.
Burrows: Of course the Hawks and their fans want nothing to do with Walkom after he disallowed Niklas Hjalmarssons' potential game-winner in Game 7 against Detroit, but there's a lot to be gained with bringing the series home for Game 7. Besides, with a Game 6 in Boston, the bad ice that comes with it (at the Boston arena), and potential injuries to Toews and Bergeron, there's no obvious momentum for either team. I like the Hawks' chances at home and another boisterous packed house.
Styf: Walkom, of course, didn't make the Final cut. But I can always hope. We can tell by now, the last win the Hawks need won't come easy.


text:
A happy day - Fidel
Abel González
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text:
By Alfred Opp, Vancouver, British Columbia
Edited by Connie Dahlke, Walla Walla, Washington
World War II caused many scars and unfolded a drama that was shameful and unjust to millions of people. Men, women and children fell victim to the cold-blooded massacre of war, and hate touched the lives and souls of people all over the world. War leaves no winners - there is bloodshed for all. Many areas of the world were left in shambles. I personally experienced the devastation of Europe, especially of Germany. It seemed that every living person was hurt by the war and walked around showing no feelings. For thousands of Germans, the suffering did not end with the war. Many ended up outside their home areas and were unable to escape from the rapidly on-coming forces. They got caught and were held behind barbed wire on charges of guilt. In the East where we were as the war ended, women, children and seniors were held in detention camps. The treatment we received was inhumane. We were given almost no food, and after a time we were simply let go in humiliation. Christians turning against fellow Christians - how could that be justified? How could this be done to children who cannot understand what got them into this situation? How could people see the looks on the faces of these children as they cried out for basic sustenance, for human love and kindness, and walk away with no response? These also became the walking wounded - wounded in their souls for life!
During the war, the War Lords brain-washed the common people into believing that their neighbors could not be trusted. Your neighbor could be your enemy, and even cast you as a traitor. The level of distrust became so bad that people turned against one another. That was the worst of times. In the end, we lost the ability to reach out to one another. Some even gave up on God, and thought that God had given up on them. The war at last came to a merciful end.
Eventually we started to pick ourselves up and began to walk away from the ashes. We had to learn to go on and live in peace. This was an important step - one that we had to make on our own. No-one could do this for us. We could not give up our love for the Fatherland and become something we were not. We are born to the land, and so were our ancestors. We were in need of our identity. Our forefathers had been beaten down before and had gotten up. It was now our duty to do the same. With nearly half of the population of Germany homeless and on the move, the first focus was the search for family members. Bringing relatives back to the family circle was a struggle. To deal with the missing was painful. We had to look past the ruins and the crosses to find the rising sun.
The war taught us the lesson that we make a choice as to how to deal with difficulty. Then we live by our choice. If we live by the love, kindness and the heart for forgiveness that is offered to us, then we can rebuild our lives. It didn't take long for people to open their doors to reach out to one another. There were beautiful, heartfelt and unforgettable moments on the road to our new life. What seemed lost to us, we were able to recover. The sky began to open up to us, and we came alive again. Not all is lost in a war. We learned to appreciate that which we had nearly lost - the gift of life. Many of us came to realize how important little things are. Values that we previously didn't see are now important elements in our life. I would not be the person I am today if I had not learned faith from my ancestors before I experienced life to those depths. Thank you, God, for keeping me safe.
Alfred Opp
Alfred Opp is the author of "Pawns on the World Stage" - the memoirs of his childhood in Teplitz, Bessarabia and the experiences of his family in war-torn Europe (Poland during 1941-1945 before they fled to East Germany in 1945, then the reconstruction of West Germany 1945-1955).


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The Bloomberg App Portal harnesses third-party innovation to broaden customer content
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NEW YORK & LONDON - Tuesday, November 13th 2012
Today, Bloomberg executives unveiled the Bloomberg App Portal, a new platform that gives Bloomberg subscribers access to a range of specialty applications powered by data and news from the Bloomberg Professional service.
Applications on the Bloomberg App Portal are developed by software companies, financial institutions, academics and other third parties. The Bloomberg App Portal enables Bloomberg subscribers to enhance their user experience by adding specialty features and tools that complement those available on the Bloomberg Professional service.
Currently, there are more than 45 applications available on the Bloomberg App Portal across a variety of categories including, data analysis, news and research, portfolio management and risk analysis, valuation and pricing, data visualization and technical analysis. Institutional clients can also use the Bloomberg App Portal to deploy proprietary software tools to their own employees and clients.
"Cultivating the third-party developer community is critical to enhancing the user experience and growing the value of the Bloomberg Professional service," said Tom Secunda, co-founder and Global Head of Bloomberg's Financial Products and Services group. "The Bloomberg App Portal extends our commitment to embrace innovation and fuel creativity in the financial marketplace."
Bloomberg's open application interface, or the BLPAPI, enables the seamless integration of Bloomberg content with third-party applications. Applications are launched from the APPS homepage and run within a Bloomberg Launchpad workspace, which offers data integration and collaboration features.
"Software developers with a great idea, but limited global reach, can work with Bloomberg to get in front of financial professionals around the world virtually overnight," said Stanley Young, chief executive officer of Bloomberg's Enterprise Products and Solutions business. "Our intention is to complement Bloomberg's existing functionality with third-party applications that enable our clients to achieve success."
A division of Bloomberg's Enterprise Products and Solutions business, the Bloomberg App Portal team, led by Claudio Storelli, follows a formal application review and selection protocol. Once selected, application developers receive technical and business support from the Bloomberg team as part of an on-boarding and software quality assurance process.
License fees for applications on the Bloomberg App Portal are separate from the Bloomberg professional service subscription and vary by application and package. Users can currently download and review virtually all applications for a preview period before purchase is required.
For more information about the Bloomberg App Portal, including how to submit an application for review, please visit {APPS} on the Bloomberg Professional service, follow the Twitter hashtag #BloombergAPPS or visit www.bloomberglp.com/apps-portal
About Bloomberg Enterprise Products and Solutions
Bloomberg Enterprise Products and Solutions is a complete package of enterprise-class managed services, applications and data that enables firms to leverage the same data and technology that supports the Bloomberg Professional service for its internal applications and processes. We are uniquely equipped to meet the data acquisition, management and distribution needs of global firms across a broad range of asset classes. Bloomberg EPS is reinventing the role of infrastructure and go-to-market applications in global financial markets and extending it outside the desktop. Bloomberg's scale and 30 years of expertise providing financial data, news and analytics helps enterprise clients dramatically reduce costs, optimize workflow and enhance performance.
About Bloomberg LP
Bloomberg, the global business and financial information and news leader, gives influential decision makers a critical edge by connecting them to a dynamic network of information, people and ideas. The company's strength - delivering data, news and analytics through innovative technology, quickly and accurately - is at the core of the Bloomberg Professional® service, which provides real time financial information to more than 310,000 subscribers globally. Bloomberg's enterprise solutions build on the company's core strength, leveraging technology to allow customers to access, integrate, distribute and manage data and information across organizations more efficiently and effectively.
Vera Newhouse, +1-212-617-6420
Natalie Harland, +44-20-3525-8820
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# Latest NewsSubmit News
13 November 2012 at 13:03 - Posted by Anonymous
Bloomberg Launches Enterprise App Portal to Financial Markets
The Bloomberg App Portal harnesses third-party innovation to broaden customer content


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Whiteagle wrote:Bragallot wrote:...How would one stat printed-on weapons anyways?
'According to the rulebook', not.
Wait, really?
Good thing I put those cannons on the side then...Ex_Bajir wrote:Bragallot wrote:It's not even that expensive, but seriously, it's a poor design imo.
Poorly constructed or just a dumb fucking idea?
Seriously though,whoever designed the TIE crawler must have had no knowledge of armored vehicle design.
You mean the same people who build the TIE Fighter?
It's not like the Empire ever had Armored Vehicles that made sense other then the AT-ST...
Um, AT-AT? Sure it makes a big fracking target, but its nearly impossible to stop, can blast apart anything in its path with its heavy laser cannons, is nearly immune to landmines and other ground hazards (except tripwires), can carry tons of troops or even a couple AT-STs, and will send bands of rebels running and urinating on themselves at the mere sight of the thing.


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When I first heard this song, I was on a road trip with a couple of friends a few years ago. We were bantering over the music, of course, as a bunch of idiots in a car are wont to do. Then, a friend of mine put on Ocean by John Butler Trio warning that it was like twelve minutes long but "completely worth it, just shut the hell up and trust me." The following ten minutes where some of the best non-conversation I've ever had.
Ocean is an instrumental piece, but succeeds at being what its title indicates in a completely masterful way that makes lyrics seem like cheating. The tension (and volume) rises and falls, each like the crest of a larger wave crashing against the shore of your soul, or something. There's a number of false climaxes, and with each the song only gets better. And all in all, I mean, just like...wow.
The video above isn't the version of the song we heard in that car, nor the best version in my opinion, but we've got a visual medium here, and watching the man play—despite his weird but 100 percent justified fingernails—is a joy in its own right. If you want to hear the extended version (you do) you can check it out here. So close your eyes and spend a few minutes at the ocean.


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Bisons on the Air
Online Radio: Lipscomb Sports Network, www.LipscombSports.com (Benjamin Seamon, play-by-play)
Online Video: ASun.TV (Lipscomb Sports Network audio feed)
The Game
The Lipscomb University Lady Bisons (1-1, 0-0 A-Sun) seek their second win of the season Tuesday night as they host Austin Peay (0-1, 0-0 OVC). Game time is set for 7:00 p.m. (CT) in Allen Arena.
The Lady Bisons enter the game after defeating Central Arkansas 68-60 Sunday afternoon. Four Lady Bisons scored in double figures with Valerie Bronson and Leah McAlister each posting 12 points.
Austin Peay lost to Chattanooga 76-66 Sunday afternoon in their season opener. Whitney Hanley scored 22 points while making 69.2 percent of her field goal attempts. Nicole Jamen added 16 points and 11 rebounds. The rest of the Lady Govs made just 9-of-31 (29 percent) field goal attempts.
Austin Peay returns ten letter winners and four starters that was 17-16 last year and won the Ohio Valley Conference tournament as the No. 5 seed to advance to the NCAA tournament.
Quick Hits
- Austin Peay leads the all-time series 16-5 including five of the last six meetings. Last year Austin Peay won 69-54 in Clarksville
- Lipscomb's only victory against Austin Peay since joining the NCAA was 56-55 victory on Nov. 24, 2006 in Memphis, Tenn.
- Lipscomb returns just 29.5 points of offense from last year's team that went 6-24
The Lipscomb Lady Bisons used a balanced scoring attack and a solid defensive effort to defeat Central Arkansas 68-60 Sunday afternoon at Allen Arena.
Forwards Valerie Bronson and Leah McAlister both scored 12 points, a game-high, to lead the Lady Bisons. Also in double figures for the Lady Bisons were guard Chelsea Burroughs with 11 and guard Anna Bowers with 10. Eight players had six points or more for the Lady Bisons.
The Lady Bisons were 5-of-22 from 3-point range, a 22.7 percentage. The hit 25-of-60 shots overall from the field, a 43.2 percent success rate.
McAlister and Burroughs each had a pair of 3-pointers.
The Lady Bisons were beaten 46-43 on the boards by Central Arkansas. Point guard Jenna Bartsokas led with seven rebounds. Bronson, McAlister and Burroughs each had six.
The Lady Bisons opened the game hitting the first field goal, a lay-up by Bronson. They led 20-8 with 12:54 left to go in the first half.
The closest Central Arkansas came to the lead in the first half was 30-29 with 1:12 remaining. The Lady Bisons closed out the half with layups from McAlister and Bowers and a pair of free throws from Burroughs.
Central Arkansas, which was tied with Belmont Friday night with three minutes left to play, refused to go away. They never led in the game, but they did tie the score at 47-47 with 10:24 left in the second half.
The Lady Bisons, ahead 51-50 with 7:31 on the clock, went on a 10-2 run to break away for good.
Lipscomb-Central Arkansas Postgame Notes
- Lipscomb scored 40 of its 68 points in the paint
- The Lady Bisons shot 5-of-22 from the 3-point line (22.7 percent) and 21-of-38 on 2-point attempts (55.2 percent)
- After a strong performance off the bench against Lehigh, Leah McAlister received her first career start against Central Arkansas
Returning just 29.5 points of offense from last year's team, Lipscomb coach Frank Bennett would like to see his team play a faster and more up tempo game this year. Bennett is challenging his team to shot in the first 10 seconds of a possession. But if there is not a great shot, he has instructed his team to be patient and work for a quality shot.
Poll Action
Lipscomb was picked in the preseason coaches poll to finish 10th in the Atlantic Sun. The Lady Bisons were picked to finish 11th in the A-Sun in the preseason media poll.
Departing Players
The Lady Bisons lost three players to graduation last year. Jilian Partin started all 30 games last year scoring 10.2 points per. She also grabbed 6.3 boards per contest.
Lipscomb also lost posts Katie Rollins and Miriam McAlister. Rollins averaged 4.7 points and 3.5 rebounds per game. She played in 28 contests, starting nine. McAlister saw limited action due to injuries. She averaged 4.2 points and 3.3 rebounds in 17 games.
Cree Nix announced she was leaving the Lady Bisons squad two days before the season started. Nix averaged 7.9 points and 7.5 rebounds last year as a sophomore.
Newcomers Welcome
Lipscomb adds four freshman to this year's squad. Wings Hannah Phillips and Morgan Faulkner along with posts Chelsea McMeans and Kaitie Fritts are expected to all play critical roles for the Lady Bisons this year.
Phillips is a 5-11 wing from Brentwood High School in Brentwood, Tenn. She was named to the All-Region and All-District teams her senior year and was named to the 2009 TSSAA TACA All-Star Team.
Faulkner is a 5-9 wing out of Madison Academic Magnet in Jackson, Tenn. She was an All-State selection her freshman, sophomore, and senior years. She set her school's records for points scored (2,440), rebounds (835), and blocks (260).
McMeans is a 6-2 post from LaVernia High School in LaVernia, Texas. She was a unanimous selection as district Defensive Player of the Year her senior year. She was also named to the TABC All-Region Team and was an All-State All-Academic student-athlete.
Kaitie Fritts is a 6-1 post from Central Hardin High School in Elizabethtown, Ky. She was an All-State honorable mention and was named the 5th Region Player of the Year.
Experienced Coaching
The Lady Bisons are coached by Frank Bennett. He is in his 30th year as the head coach at Lipscomb. Bennett has amassed a record of 564-370 (.604) in his tenure. Bennett was the 2003 Atlantic Sun Coach of the Year. He was also the 1996 and 1999 WBCA NAIA Coach of the Year. Bennett was inducted into the NAIA Hall of Fame in 2002. He led the Lipscomb to the 2004 Atlantic Sun title and Lipscomb's first NCAA National Tournament appearance.


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Featured News - Current News - Archived News - News Categories
Celebrity chef, restaurateur and author Marcus Samuelsson has joined ABC's cooking competition show "The Taste" as its newest mentor. Chef Samuelsson joins chef and television personality Anthony Bourdain, British food star Nigella Lawson and chef and author Ludo Lefebvre as they begin production on the show's second season (airdate TBD).
"The Taste" is a two-hour cooking competition program that puts 16 culinary competitors - from professional chefs to home cooks alike - into a pressure cooker of a kitchen where one blind spoonful of their culinary creations are served to four of the world's most notable chefs and food experts to determine who stays and who is eliminated from the competition.
"Marcus is a world-renowned chef with an infectious passion for food," said Executive Producer Chris Coelen. "He's a perfect fit to work with and compete against Anthony, Nigella and Ludo on season two of 'The Taste.' "
"I am thrilled to be joining 'The Taste,'" Samuelsson said. "I'm looking forward to working alongside such an esteemed group of culinary figures and discovering new talents."
In this pressure cooker contest, the taste of a single spoonful can catapult a contender to the top or send them packing. The four culinary superstars will each coach a team of four competing professional and amateur cooks chosen from a nationwide casting call, as they vie to create the best tasting dish in a state-of-the-art kitchen. In each episode, the groups will face team and individual challenges with a variety of culinary themes through various elimination rounds. At the end of each episode, the mentors will have to judge the competitors' creations blind - with no knowledge of whose food they're sampling, what they're eating, how it was prepared or whom they could be sending home.
Samuelsson is the award-winning chef and restaurateur of the internationally acclaimed Red Rooster Harlem, Ginny's Supper Club, American Table Cafe and Bar by Marcus Samuelsson and Uptown Brasserie. He is The New York Times-bestselling author of "Yes, Chef." He has been accorded numerous honors, including the following from The James Beard Foundation: Rising Star Chef (1999), Best Chef: New York City (2003), Best International Cookbook (2007) and Best Television Program (for "Chopped" - 2012.)
For more information on "The Taste," visit www.ABC.com/TheTaste.


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Office Phone: 210-567-2413
Emergency Contact Information is on the Staff Intranet (not publicly available).
Regular Duties related to Disaster Planning
- Works with Department of Environmental Health and Safety, Facilities Management, and UT Police to ensure Library is in consistent compliance with broader disaster management policies
- Coordinates update of Business Continuity Plan with Associate Library Director (not publicly available)
During and After a Disaster
- Maintains direct communication with UT Police , Department of Environmental Health and Safety, Facilities Management, and Office of the President
- Activates Business Continuity Plan
- Works with Office of Business Affairs to process insurance claims
- Works with Facilities Management on the restoration of the Library
- Authorizes payment for supplies and services as needed
Back to Library Disaster Team list.
Tags: Disaster Plan


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General notes:
Copies of the papers presented at, or published for DCC are available in various ways. A paper printed in the proceedings will be available for purchase in most cases in hard copy as the DCC proceedings. It will in most cases also be available as an individual paper in PDF format as a free download via a link below the abstract (where available) It may also be available on CD-ROM. A paper printed in the proceedings may not have been presented at the conference. Also a presentation at DCC may not be in the printed proceedings. In those cases it may be available on DVD, CD-ROM or as a MP3 download. Links to what is available will be on the page specific to the particular year's DCC.
The price for the TAPR and ARRL 27th Digital Communications Conference 2008 Proceedings is:
$ 20 US +applicable shipping/handling.
27th ARRL and TAPR Digital Communications Conference September 26-28, 2008
- Location:
- Chicago, IL
- Coordinators:
- Steve Bible, N7HPR,
Conference Manager
- Hosted by:
- Mark Thompson, WB9QZB
- Kermit Carlson, W9XA
27th ARRL and TAPR Digital Communications Conference
September 26-28, 2008
- EcomScs and GateWayScs AX25 Packet Radio E-Mail
by John Blowsky KB2SCS
- Abstract: EcomScs and GateWayScs are two stand alone programs that I have created. EcomScs is a Packet Radio E-Mail Client. Everything that you can do with your internet E-Mail client you can do with EcomScs. GateWayScs is a Packet Radio Internet E-Mail gateway. GateWayScs makes it possible for EcomScs to send and receive Internet E-Mails. GateWayScs and EcomScs combined replaces my Both Way Radio Internet Email (BWRIE)
- A Brief Introduction to Delay Tolerant Networking
by Frank Brickle AB2KT
- Abstract:
Delay Tolerant Networking is the art and science of moving bits around in bad situations, such
as between distant endpoints in deep space, or among unknown mobile users at uncertain positions.
We give a brief introduction to the technology that has been developed to provide network
connectivity in such situations.
- Frequency and Other New Initiatives in APRS since 2004
by Bob Bruninga WB4APR - TAPR/ARRL/AMSAT/USNA
- Abstract: Too many hams seem to have completely misunderstood APRS and think of APRS as just a vehicle tracking system that transmits GPS coordinates. When in fact, APRS is exactly the opposite. APRS is a receive and display system for the distribution and display of relevant immediate information of use to the mobile operator and others in VHF range. Now that we have another major manufacturer implementing APRS, it is time to get public perceptions back on track! My response to those people who think of APRS as a tracking system is that the tracking-only application is a relatively dead-end way of thinking about ham radio, and no wonder they are not interested, because in most cases, no one really cares where they are. But flip it around, focus on the receipt and display of local ham radio information and APRS represents the epitome of ham radio. It is receiving signals and information pertaining to every aspect of Ham radio in the immediate VHF surrounding area that is the joy of APRS. A single national calling channel and information resource to everything happening in the local area.
- Avoid Infrastructure by Centralized Polling of Emcomm Email
by Andre Hansen K6AH - Amateur Radio Emergency Service, San Diego Section
- Abstract:
The San Diego ARES Emergency Medical Services (EMS) sub-group utilizes the Winlink 2000
system for medical message handling. The Winlink 2000 system has a dependency on
Internet infrastructure which may not exist in a regional disaster.
Secondly, message density has increased to the point where trauma-center teams often have
to wait for the channel. Winklink 2000 could address this by adding channels and RMS nodes,
but not without a further dependence on infrastructure.
This paper describes a proof-of-concept test on an old idea: central polling of mail clients as a
means of maximizing the traffic on the channel.
- Digital speech within 100 Hz bandwidth
by Mike Lebo N6IEF
- Abstract:
To modify and write code needed to convert analog voice into narrow band digital modulation. The bandwidth of voice is about 2400 Hz. When speech could be reduced to 100 Hz, the gain would be
13.8 dB (24X). Processing gain by a computer is cost free. This project receives weak signals 10 dB
(10X) below SSB (Single Side Band) noise floor of the radio.
- D-STAR® Uncovered
by Peter Loveall AE5PL
- Abstract:
D-STAR® is a digital streaming over-the-air protocol developed by
Japan Amateur Radio League,
Inc. (JARL) which supports Ethernet at 128 kbps (DD) and digital voice at 4800 bps (DV). DV uses
3600 bps for voice (2400 AMBE encoding, 1200 bps FEC) and 1200 bps for synchronization and
multiuse (approximately 900 bps is available for general use). DD provides an encapsulated Ethernet
bridge for connecting two or more Ethernet clients over RF. We will explore this bit streaming protocol,
its primary components, and current implementations. This paper explores the protocol from a
technical, not subjective, viewpoint.
Proceeding Paper Presentation Video
- A Protocol for Multicast Weather Data Distribution Over AX.25
by Nick Luther, K9NL
- Abstract:
A protocol is described for use on top of AX.25 in order to form multicast, push-architecture, regulatory
compliant, radio weather data links. This protocol is especially suited to disseminating NEXRAD
weather surveillance radar data over 1200 baud AFSK VHF radio links. Further, a larger scale system
for distributing weather data using various means, among them radio links using this protocol, is
discussed along with the current status of its implementation. Using the defined protocol over a radio
link along with other system components, it is possible to ingest NEXRAD data from fast, operational
data sources and to relay that data to severe weather spotter resources in a timely fashion, even when
those resources have no access to the Internet or other data network infrastructure.
Proceeding Paper Presentation Video
- WINMOR A Sound Card ARQ Mode for Winlink HF Digital Messaging
by Rick Muething KN6KB AAA9WK - Winlink Development Team
- Abstract:
The improving computational performance of PCs and the near real-time response of PC operating
systems now make it feasible to implement reasonable performance HF ARQ messaging protocols
suitable for digital messaging. While Pactor (I, II, III) currently dominate and generally represent the
best available performance, PC sound cards with appropriate DSP software can now begin to approach
Pactor performance at lower cost than dedicated hardware HF modems. This paper covers the on-going
development of an optimized sound card mode WINMOR, compatible with the popular Winlink 2000
message system1,2,3. This effort leverages a prior feasibility project by the author in the evaluation of
SCAMP 4, an adaptation of RDFT for digital messaging systems. The paper reviews the development
effort of WINMOR (WINlink Message Over Radio) from motivation through tool development,
programming, testing and deployment in the WL2K system.
Proceeding Paper Presentation Video
- Winlink 2000 An Update
by Victor Poor W5SMM AAA9WL - Winlink Development Team
- Abstract:
A lot has happened in the evolution of Winlink 2000 (WL2K) since the paper I presented at the Des
Moines DCC in 2004. That paper presented the then current architecture as well as the plans for changes
to accommodate ARES and RACES emergency operations. The purpose of this paper is to provide a
brief review of its current design and implementation.
Proceeding Paper Proceeding Paper
- Clocking the Data
by Jerry Shirar N9XR
- Abstract:
Many oscillators attached to the microprocessors and microcontrollers today are simply inverter stages
intended to become Pierce-style oscillators. There are still many options and design considerations to
make when attaching components onto the device to attain the desired results.
Proceeding Paper Presentation Video
- A solar-powered telemetry system on base of a repeater
by Ioannis N. Vandikas SV2CPH - Technological Education Institute (T.E.I.) of Western Macedonia
- Abstract:
This paper presents an approach for collecting and transmitting thermal and electrical properties of a
repeater, powered by a solar panel. The approach is characterized by high accuracy, low cost and low
power consumption. The approach incorporates 2 sensors for voltage measurement, 2 sensors for current
measurement 3 sensors for temperature measurement and one auxiliary sensor. We have found that the
aforementioned configuration facilitates the process of collecting accurate measurements from the
repeater. The core of the system is an MCU which collects measurements by converting analog signals
to digital. Then it processes them and creates digital packets in accordance with the AX.25 protocol.
Data is transmitted in a rate of 1200Baud with an AFSK configuration in the VHF zone. The data can be
decoded by any Narrow FM receiver with a TNC or by a computer with a sound card. The thermal
sensors offer an accuracy of 1oC, while the voltage sensor an accuracy of 0.1V. Finally yet importantly
the current sensor offers an accuracy of 0.18%.
- It's the Network
by Erik Westgard, NY9D
- Abstract: Viewed in traditional Amateur Radio terms, the average cellular telephone handset is not very impressive. It has limited RF power output, a fixed, built in antenna, and you cant even select the operating frequency. These devices do though leverage billions of dollars in worldwide network investment. Until Amateur Radio starts to think beyond just home stations and at more fixed infrastructure and networking, our emergency communications capabilities, particularly in the digital arena, will be limited.
- Using UDPcast to IP Multicast Data over Amateur Packet Radio Networks
by Paul D. Wiedemeier, Ph.D., KE5LKY and Clarke M. Williams, Jr. - The University of Louisiana at Monroe, Computer Science and Computer Information Systems Department
- Abstract:
Traditional data transmission software, including Winlink 2000, AirMail, FTP, and SCP, use point-topoint
unicast to transmit data between two computers attached to the same network. Unfortunately
significant time is required to transmit data from one computer to multiple computers when using
unicast. During disasters and crises, minimizing the time to disseminate data is vital. Thus, to transmit
data efficiently, point-to-multipoint multicast data transmission software should be used. In this paper
we discuss how to multicast data over amateur packet radio networks using the Udpcast file transfer
tool. Udpcast was written for both the UNIX/Linux and Microsoft Windows operating systems, and is
widely used within the UNIX/Linux community to transmit operating system images from one computer
to multiple computers attached to the same network. Additionally, any computer can use the Udpcast
udp-sender and udp-receiver commands to transmit data or receive data. For these two main reasons, we
advocate using Udpcast to multicast data over amateur packet radio networks during emergencies.
Proceeding Paper Presentation Video
- Writing for Publication - It's Not Rocket Science
by Larry Wolfgang, WR1B - ARRL and QEX Editor
- Abstract: Potential authors have interesting projects or technical expertise to share with other Amateur Radio operators, but they are reluctant to write an article for publication. Some authors may feel intimidated by the prospect of submitting an article, while others see writing as time away from developing another project. Everyone has a story about something they have done, and those stories can be fascinating, but only if they are shared with others. This presentation describes the basic steps involved in writing an article for publication. With a clear set of guidelines, more authors will be willing to take on the task of writing about their work and sharing their knowledge.
- Welcome
by Steven Bible N7HPR
- Abstract:
- SuitSat 2 Update
by Steven Bible N7HPR
- Abstract:
- SDR Update
by Paul Rinado W4RI
- Abstract:
- Intro to HF DV
by Mel Whitten K0PFX
- Abstract:
- Intro to D-RATS
by Dan Smith KK7DS
- Abstract:
- Intro to D STAR Voice-Data
by Mark Thompson WB9QZB
- Abstract:
- Intro to DPRS
by Pete Loveall AE5PL
- Abstract:
- HPSDR Update
by Scotty Cowling WA2DFI
- Abstract:
- AMSAT Eagle Update
by Tom Clark K3IO
- Abstract:
by Joe Lynch N6CL
- Abstract:


text:
Why Do Training in Epilepsy as a Resident?
The question of why does additional training in residency pertaining specifically to epilepsy may be raised. There are many reasons for this, even independent of exposure to and possible future academic subspecialty preparation. Epilepsy and its clinical diagnoses and treatment remains one of the major challenges of the general neurologist and changes in the field have accumulated at such a rapid pace that additional training in a specialized program is invaluable for anyone in general Neurology practice. Additionally, many of the diagnostic studies including various types of imaging, electrophysiology and neuropsychological evaluation, are pertinent to the diagnostic approaches to many neurologic problems. The expertise gained in the context of an epilepsy setting is well applied to many aspects of general neurology practice.
Finally, an understanding of the kinds of specialized diagnostic approaches that are available in epilepsy centers in various locations of the United States and the world, is invaluable to the practicing Neurologist who can refer patients for these types of studies when they understand the utility and the extent of such additional evaluation. Ultimately, the diagnostic acumen required for localization of epilepsy in the context of surgical evaluation is a lesson in cerebral functional cortical anatomy that clearly has application to formulation of all neurologic diagnoses and approaches.


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Articles Of Incorporation
The Articles of Incorporation (sometimes also referred to as the Certificate of Incorporation or the Corporate Charter) are the primary rules governing the management of a corporation in the United States and Canada, and are filed with a state or other regulatory agency.[1]
- 1 Effective Date
- 2 Corporate Name
- 3 Manner in which directors are elected
- 4 Principal place of business
- 5 Mailing Address
- 6 Name And Address of Registered Agent
- 7 Incorporator Name And Address
- 8 Corporate Purpose
- 9 Correspondence Name And E-mail Address
- 10 Officer/Director Name And Address
Effective Date
September 17, 2010
Corporate Name
Orlando Hackerspaces, Inc.
Manner in which directors are elected
As provided for in the bylaws.
Principal place of business
540 N State Road 434
Unit 108
Altamonte Springs, FL 32714
Mailing Address
PO Box 181096 Casselberry FL 32718-1096
Name And Address of Registered Agent
NRAI Services, Inc.
2731 Executive Park Drive
Suite 4
Weston, FL 33331
Incorporator Name And Address
Daniel Robert Lewis
528 Ridgeline Run
Longwood, FL 32759
Corporate Purpose
This corporation is formed exclusively for charitable and educational purposes within the meaning of section 501(c)(3) of the Internal Revenue Code of 1986 or the corresponding provision of any future United States Internal Revenue law.
Correspondence Name And E-mail Address
Mack Hooper
Officer/Director Name And Address
Daniel Robert Lewis
528 Ridgeline Run
Longwood, FL 32759
Vice President
Daniel Burroughs
492 Misty Oaks Run
Casselberry, Fl 32707
Ian Cole
5314 Shadywood Ln
Orlando FL 32819
Mack Hooper
405 Lochmond Drive
Casselberry, FL 32730


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Elkers rout Curwensville in AML South encounter, 60-21
After one quarter, Ridgway had the game in hand.Curwensville was still searching for a basket. Ridgway opened with a 29-0 lead after the first quarter and was not challenged in a 60-21 win over the Golden Tide Friday night in an AML South game at Ridgway Area High School. "It's like going out and pitching a perfect game for one quarter," Allegretto said. "They did some good things defensively. I really challenged them. I wasn't real happy with our defense in the Smethport game with our starting five. They went out and tried to fix some things, I was real happy with it."Jordan Lundin opened with a basket 10 seconds into the game and point guard Eric Matheson followed with an up-and-under move for a 4-0 lead. Jesse Reynolds stole the inbounds pass for a quick layup and Aaron Sorge added a hoop inside for an 8-0 lead. Matheson drained a 3-pointer for a quick 11-0 lead and a Curwensville timeout came after. Reynolds hit a free throw and added another hoop to put the margin to 14. Lundin added a shot and Matheson made two from the line to put the score to 18-0. After a Tony Leithner free throw, Reynolds knocked in a trey for a 22-0 lead with 3:20 left in the first quarter. Alex Oknefski added a short shot inside. Sorge and Oknefski hit consecutive field goals and a Lundin free throw put the lead to 29 by the time the first eight minutes ended. Allegretto said the full-court press was doing well but is not quite perfect yet. "There's still a little too much gambling and every once in a while, we still have three guys in one spot on the court," Allegretto said. "They're so good basketball-wise, it's nice to watch when they get it going. They're like sharks feeding in the water when they smell blood." Allegretto said Ridgway's passing was worthy of the highlight reel and that was on display early in the second quarter as Leithner set up Matheson for a layup with a pass which fooled the Curwensville defense. He mentioned Lundin and Matheson's passing as being great during the game. "We made some great plays and some highlight reel passes," Allegretto said. "We had a lot of nice passes and finishes." Ridgway built the lead to a 46-3 margin at halftime which put the running clock in effect for the second half. "They've (Curwensville) had some older kids drop off the team for some reason," Allegretto said. "You go into the game and you know that it probably shouldn't be a game. It's a difficult game to coach and a difficult game to play in. The plan is to go out and you let them know right away that the game's over with. From there, get everybody in, work on what you want to work on and try not to show anybody up. Have fun and play basketball."Ridgway's biggest lead was in the third quarter as the Elkers led by 47 at 52-5.With the running clock, the teams wound the clock down. Curwensville's Brett Gardner had four treys in the second half and he finished with 12 points to lead the Golden Tide who drop to 0-2 overall and 0-2 in AML South play. Matheson had 12 points to lead a balanced Ridgway offensive attack. Reynolds had 10 points while Lundin and Sorge each had nine. The Elkers had 11 players score points on the night. Ridgway (2-0 overall, 1-0 AML South) is at Cameron County Monday night and the Elkers are then slated to host Port Allegany (1-1) on Wednesday with junior varsity action to start at 6 p.m. In Friday's junior varsity game, Ridgway won 57-17.