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Missionalia (Online) vol.42 no.1-2 Pretoria abr./ago. 2014
Mission as Oikumenical Doxology - Secularized Europe and the Quest for a New Paradigm of Mission: Empirical Data and Missiological Reflections
Henning Wrogemann1
For more than a century now, Christianity's influence within many European countries has been in decline. Since especially the 1960s, there has been a corresponding and massive loss of church members. Despite the development of new forms of missionary engagement, the trend has not stopped, and it is very likely to continue for some time. What reasons lie behind it? How should the church address the challenges presented by this situation? These questions cannot, of course, be dealt with in detail in a single article. After the survey of statistical data and the range of its sociological interpretations, I will focus, third, on the missionary efforts conducted by the churches in Great Britain and Germany. Finally, I propose a specific missiology termed "oikumenical doxology" which I consider applicable to the situation in Germany, in particular, and European countries, in general.
Keywords: Oikomene, doxology, Secularization, Europe
European Religious Landscape in the 21st Century - Some statistical data
In the year 1900, almost every European societies was 98% Christian. These figures dropped during the 20th century and especially so since the 1960s. By 2006, the percentage of church members in some countries dropped by a range of 10-20%, including Ireland with 88,6%, Portugal 87%, Denmark 88%, the western region of Germany 83,4%, Poland 95,5%. Other countries witnessed a more serious rate of decline. France had a church membership of roughly 51%, the Netherlands 52,6%, the Czech Republic 30,6% Hungary 53%, Estonia 33,9% and the eastern regions of Germany had 22,7%. (Pollack / Müller 2011; Pickel / Müller 2009) In short, the statistical data records a 10 to 50% decline in church membership across Europe.
During this same period, most of these societies became more pluralistic in terms of religious adherence. In lots of western European countries, due to immigration, the percentage of the Muslim population increased to between 5 to 10% of the population. One also finds a wide range of generally available recourses exploring alternate religious forms: Zen-meditation, esoteric books, journals, workshops, seminars, retreats and the like. One can thus identify three forms of pluralism: a pluralism of religious traditions (i.e., Christians, Muslims, Buddhists), a pluralism of Christian presence in terms of different denominational and cultural traditions, and a pluralism of religious practices (i.e. esoteric "market"). The decline of church membership, on the one hand, and the rise of religious pluralism, on the other, prompts the missiological question of how to cope with this situation.
Secularization, Market-model, Individualization - sociological interpretations
Sociologists of religion have, for decades, discussed the phenomenon of religious decline in western societies. During the 1960s and 70s, lots of sociologists expected every society in the world to follow the patterns of modernization in the West. Religious affiliation would decline worldwide and religions in general would lose social influence. According to the theory of secularization, the modernization of societies leads to industrialization, the differentiation of the society into a variety of sub-systems and a rationalization of life in general. Religions would lose control of most parts of social life because jurisprudence, the economy, politics and science no longer require a religious basis. Religion, as a consequence, becomes one sub-system alongside many others. Religion loses the ability to direct knowledge and education, and ceases to be a source of "help"; insurance-systems and solutions based on scientific research render religion ever more obsolete. Lots of sociologists expected religions to decrease in membership to the point, perhaps, of vanishing from human society. (Gabriel / Pollack 2012; Pickel 2009a)
Secularization, furthermore, is a process that takes place on different levels. At the institutional level it means a decline of formal membership or religious adherence (even though it is hard to define what "membership" and "adherence" means, since different religious traditions have different requirements for belonging.) In the Christian tradition, church membership indicates belonging. At the level of religious behavior, participation serves as indicator: how often does one take part in religious ceremonies like Sunday services, baptism, marriage, burial, Christmas Eve, Easter celebrations and the like. At the level of personal experience it becomes a question of the nature and form of religious experiences, or of whether a person believes in whatever transcendent reality, or of whether a person regards religious ideas, values or experiences as important for her or his life.
Missiological reflection, therefore, could analyze the behavior of a certain local population and would be challenged to find appropriate forms of religious activities, religious teaching and forms of belonging.
A different approach became dominant during the 1980s and 90s. The market model, as developed by US-American sociologists like Peter L. Berger (Berger 1963), Rodney Stark and Roger Finke (Finke / Stark 2005), regard human beings as innately interested in religion. Building on this premise, the question became one of whether religious groups were able to satisfy the religious needs of the people. Europe's secularization was seen as consequent on the centuries long monopoly of a single state religion. With this privileged status, these religious institutions lost their ability to fit to the needs of the people. From the very beginnings of the USA, by contrast, religious belonging resulted from competition in a free religious market. Competition leads to a vibrant atmosphere of trial and error through the attempt to gather and to retain large numbers of adherents. Religious vitality, therefore, is an outcome of religious competition. After the end of the tradition of state religion in many European countries and especially after the collapse of communism in Eastern Europe, theorists of the market model expected a new wave of religious interest, competition and a renaissance of religious life in Europe. (Stark / Iannacone 1994)
Missiological reflection would, therefore, expect to bring about a Christian revival by introducing a wide range of different denominations and new attempts at planting churches. In contrast to the model of secularization, the market model in no way regards religion and modernity as incompatible. It seems, rather, to be a question of demand and supply. The demand-side is seen as rather stable, whereas the supply-side underwent significant change. (Stark / Finke 2002). Should a stricter separation of state and religion be welcomed, as this would stimulate more competition resulting in a revivalization of churches, congregations and religious life in general?
Before entering this discussion, let us briefly summarize a third approach: the model of individualization. (Pollack/ Pickel 2007; Pickel 2009) The modernization of societies, according to this theory, does not necessarily indicate the degradation of religious life. On this point, the market model and that of individualization agree with each other. They differ, however, with regard to social forms: the model of individualization expects the decline of religious institutions because of the lessening relevance of communal forms of religious life. Today individuals seek to answer their questions and to satisfy their religious demands mostly by themselves. Individualization means that, while religious demand might remain stable, the social forms of religious life change. New forms, like workshops or seminars, might become more attractive to people because these require no formal, long lasting membership. These open forms (i.e. workshops, seminars) seem to be more appropriate for contemporary religious experience.
Missiological reflection, therefore, would need to focus on new forms of Christian presence which might better correspond to the demands of people exploring their own paths of religious experience. The challenge is to find open forms of Christian practice, ones different from ordinary congregations, which nonetheless preserve Christian doctrines and ethics. What would new forms of Christian presence - like Christian networking - look like? Is it possible to give up the idea of a "congregation of believers"?
Mission to Europe with regard to Great Britain and Germany - a comparison
Of these three theoretical approaches, does one explain better the religious changes within Europe than the others? Is there a definite tendency of decline (secularization model)? Is there a revival after the collapse of communism (market model)? Are people less interested in institutionalized religion, but still interested in new forms of religious experience (the model of individualization)? While the empirical findings resist the application of general statements, some important observations can be made. Within the British context, the Anglican Church declared 1990 to 2000 to be the "decade of evangelization." Conferences on church planting had taken place through the 1980s. A 2004 study found that 40% of the British population to be unchurched, 40 % dechurched, while only 20 % of the population took part in church life to some degree. The Anglican Church promotes the Alpha Course as a means to witness to the gospel. Between 1990 and 2005, roughly 1,8 Million people took part in this course. Despite these efforts, the situation remains challenging. In 1970, about 14% of British children took part in Sunday schools, but by 2000 this number had dropped to 4%.
Because many areas, including suburbs, have no church life there is a great concern for church planting. As the challenge is to re-discover Christian forms of social networking, so the term "church planting" covers a wide variety of Christian presence. (Hopkins 1991) There is no general strategy; the hope is that unexpected forms of Christian life will develop. In 2004, the Church of England released a text entitled Mission Shaped Church. The main idea is that an existing congregation tries to revive a "dead" congregation or reopen a closed congregation by sending groups of devoted Christians to this other place to establish a Christian presence. The inculturation and deculturation of the Christian presence is viewed as an ongoing process. Only through the new and emergent forms of Christian life can the demands of the local people be met. Even though lots of new congregations have been founded since the 1980s these encouraging signs of revival are not yet strong enough to stop the general tendency of membership decline. Nevertheless, a new mission spirit has revived not only particular Christian groups, but also the church as a whole as it supports these efforts of missionary engagement.
The situation in Germany differs a great deal from that of Britain due to a number of reasons that cannot be treated at length in this paper. First of all, church membership in the western part of Germany has proven to be rather stable. 83% of the population retains membership in either the Roman-Catholic or Protestant mainline churches. This percentage, however, continues to decline at a rate of about 1% per year. One also needs to account for the significant differences between the churches within bigger cities like Hamburg, Berlin or Frankfurt (Main), on the one hand, and rural areas, on the other. To give one example, in the city of Hamburg, the church membership recently dropped below 50%, while 30 kilometers south of Hamburg church membership remains at over 80%. Following the theory of secularization, these figures are remarkable: because modernization effects the whole of society, church membership should drop everywhere to the same degree. On the other hand, following the market theory one could expect religious life to become vitalized, since with the increase of a Muslim population and the entrance of other forms of religious beliefs and practices would stimulate a certain kind of competition. But, according to empirical research, this is not the case.
Empirical data both from West and East Germany clearly show that people without religious ties do not have the desire to deal with religious issues. About 30% of the total German population, that is, about 15% in the western parts and 70% in the eastern parts do not have any religious affiliation. In the eastern parts of Germany it is common not to belong to any religious group. Common sense dictates that it is simply normal not to be religious. In the western parts it is still common to belong to a church. The common sense in the eastern parts of Germany does not support religious life at all; belonging to the church is not normal. Within the group of people without any religious affiliation, the majority is - according to social research - neither interested in religious matters nor interested in a broader variety of religious supplies. Therefore, the theory of individualization proves not to be true for the German context: People do not leave the churches through a longing for alternative religious practices. The opposite is true: people who express interest in other religious activities like meditation are mainly still members of the churches.
The empirical findings of German researches contradict also the market model approach: the majority of people who have never been, or who are no longer, church members do not want a broader range of religious groups, activities and supplies. There is - at least for the German context - no evidence that a greater of religious pluralism revitalizes of religious life. One main reason for the stability of church membership and support in the western parts of Germany is the good cooperation between the state and the churches. The common sense regards churches as an integral and important part of the German social system. Besides the state, Christian diaconic organizations are Germany's second largest employer with about 1, 5 million people working in hospitals, kindergartens, social services, counceling, medical services and the like. Churches have a generally good reputation, even though scandals occur from time to time. Protestant churches lose about 120.000 members per year, while about 60.000 persons per year become new members of the churches. The reasons behind membership are manifold, and are very often a matter of tradition, special circumstances, the willingness to marry, or to let the children be baptized. Conversion is a less important factor. German churches seek to stabilize their membership through a variety of activities. In the western parts of Germany, mainline churches remain "the" official religion. In the eastern parts, however, the common sense regards churches as institutions closed to the ruling elite. As a result, lots of people regard the institutional aspect of the churches with suspicion.
What kind of mission theology is needed with regard to these contexts? I opt for a new approach, one which understands mission as oikumenical doxology. This understanding fits especially to the German situation, but it shares some aspects that are relevant in other contexts as well. It is my conviction that mission theology in a globalized world needs to be open to other contexts since Christians are called to witness as brothers and sisters both in a local environment and under an intercultural horizon. It is the intercultural connections that, on the one hand, help to encourage local Christian communities and, on the other hand, make it possible to see ones own context with new eyes.
Mission as Oikumenical Doxology - A New Paradigm of Mission
Many of issues, relevant in other societies, do not feature within western societies. Neither reconciliation nor poverty has proved of major interest, nor have topics like healing, deliverance or spiritual warfare. The highly secularized societies of the West have to deal with the privatization of life, with consumer societies and different types of lifestyle within one and the same society. Societies have become segregated according to different tastes, ages, professions, and lifestyles. Mainline churches as the "official religion" must address as many milieus and lifestyles as possible. But this proves to be difficult since it is almost impossible to bring together people from different milieus in one and the same Sunday service. As the churches try to retain as many people as possible - according to observations made already by Ernst Troeltsch and Max Weber - so the churches have to embrace folk religion. In other words, the more the churches emphasize Christian doctrines and focus on "real Christian life," the more people they are likely to lose, because neither church members nor other people like to be told what to believe and what is right and wrong. Missionary activities, therefore, have to be sensitive, on the one hand, but they have to offer new approaches to Christian faith and practice, on the other.
Within the churches many workers suffer from a burnout syndrome. The financial resources are constantly shrinking although the responsibilities have either remained the same (Sunday services, confirmation classes, burials, baptisms, counseling, youth work, Bible groups, Christian ethics and politics, public relations, administration and others), or have increased due to the decreasing number of supported ministers. In my opinion these challenges can only be dealt with if Christians focus anew on the testimony of the Bible. It is noteworthy that the new Testament regards mission not only as a sending of people, but also as an expanding of atmospheres, that is, the expansion of the splendor of God, the power of God and the Glory of God. In the following I will focus primarily on 2. Corinthians and the Gospel of John, where the theme of glorification is of great importance. (Blum 2008; Harrison 2010; Nielsen 2010)
Mission as Glorification of God
Whereas missiologists like Bevans and Schroeder posit "prophet dialogue" as the relevant mission theology for today (Bevans / Schroeder 2004), this seems to be rather irrelevant for the German context, and, I assume, for the contexts of many other countries in Western Europe. In my opinion, mission has to be understood as a doxological endeavor. My thesis is this: Christian mission is grounded in the glorification of the triune God and mission aims at opening up human beings who have experienced help, liberation and reconciliation to glorify God, be it in the name of Jesus Christ or for the help people have received from Christian witnesses. The goal of life is to become transparent to its meaning: to take part in the glorification of God through praise and action. (Wrogemann 2012) Christian communities witness to Gods glory by resonating the power of God. The goal of mission, therefore, is not primarily the founding of churches, not witness through social action, not numerical growth or missionary presence, nor it is an encounter with power. The goal is to let people become part of the glorification of God. One key text is 2. Cor. 3, 17-18: "Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And all of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror, are being transformed into the same image from one degree of glory to another; for this comes from the Lord, the Spirit." Since this process of glorification is transforming the world, it is a missionary process. Since more and more people get involved in this process of transformation, Gods redeeming and liberating power in the name of Jesus Christ opens up more and more people to thank God for whatever relief they have experienced.
This is expressed clearly in 2. Cor. 4, 15: "Yes, everything is for your sake, so that grace, as it extends more and more people, may increase thanksgiving, to the glory of God." The activities of Paul and his companions in mission are directed to the Christians in Corinth, grounded in the experience of God's overflowing grace, prompting the thanksgiving of Christians and others, and praising God for the help they have been granted. But it is important to note that this increase of thanksgiving attracts other people to listen to the word of God, to seek contact with Christian witnesses and to join the Christian communities, as shown in 2. Cor. 9, 10-13:
"He who supplies seed to the sower and bread for food will supply and multiply your seed for sowing and increase the harvest of your righteousness. You will be enriched in every way for your great generosity, which will produce thanksgiving to God through us; for the rendering of this ministry not only supplies the needs of the saints but also overflows with many thanksgivings to God. Through the testing of this ministry you glorify God by your obedience to the confession of the gospel of Christ and by the generosity of your sharing with them and with all others."
The thanksgiving of the community is a powerful force of mission, even though it is not intentionally meant as a missionary activity, but results rather from the experience of relief. Once again: a doxological understanding of mission grounds mission in the glorification of God, because Jesus Christ himself glorifies God in his life, his word and deeds, his action, his suffering, his obedience and his death. One the other hand, Jesus Christ is himself glorified by God the Father in raising him from the dead, in sending the Spirit on the disciples, which is the Spirit of Christ, and sending the disciples into the world.
Mission and power - Witnessing within the context of decline
Thinking about mission within European contexts has to begin with the question: where does the power of mission come from? In many German churches, for instance, mission is regarded as a task in addition to the manifold requirements that pastors, deacons and others have to fulfill. Some ask whether mission is still possible or even permitted in a society mainly indifferent to the Christian message. What is necessary is a new understanding of Christian identity as a missionary identity, not in terms of more activities to be conducted, but in terms of spiritual life. Paul states, "this extraordinary power belongs to God and does not come from us." But this means that, though this power is directed to us, it rests on God and our receptiveness. Or, the power of God is only experienced when Christians take time to devote themselves to the glorification of God. To give an example: many full-time workers in German congregations are so busy fulfilling different tasks that they do not find enough time to read the Bible, to pray and to rest. A spiritual crisis soon accompanies the physical burnout.
According to Paul, God gives an overflow of his grace and this results in the promise of joy and power: "May the God of hope fill you with all joy and peace in believing, so that you may abound in hope by the power of the Holy Spirit." (Rm. 15, 13) Mission as oikumenical doxology emphasizes the need to understand Christian identity: even though church membership is in decline, even though church buildings need to be sold, even though the significant efforts of Christian witnesses receive little response in terms of numbers, it is the core of Christian identity to glorify God and to take part in God's history with humankind.
Mission and experience - Witnessing in society of many choices
In European societies, people are free to choose their kind of lifestyle, and this proves to be true also in religious matters. The fact of a religious tradition no longer guarantees that people will remain a member of a church. People very often choose religious belonging according to the experiences they have had. For Christian churches, it is necessary to provide social spaces where people can experience Christian life. These spaces need an inviting atmosphere; they need expressions of Christian spiritual and social life that attract people. Mission in doxological perspective takes into account that glorification has something to do with human senses, such as seeing the splendor of God in the face of Jesus Christ, who "is the reflection of God's glory and the exact imprint of God's very being" (Hebr. 1, 3), like smelling the "fragrance that comes from knowing" Christ (2. Cor. 2, 14), like tasting the "spiritual milk, so that by it you may grow into salvation - if indeed you have tasted that the Lord is good." (1. Peter 2, 2-3). Anglican missionary practices have shown that believing comes after belonging, and that behaving comes after believing. In a German context, the question is how ordinary congregations, with an average membership role of 2000-5000 members, but with an average church attendance of about 2-5%, can create social spaces inviting to non-members.
Statistical data reinforces the anecdotal evidence that lots of people actually do not want to be approached by religious activists. So how might the church create spaces of encounter with people who are mainly indifferent to questions of religious belief and practices? In my opinion, the convincing political, ethical and social engagement of congregations and churches serves to maintain a good reputation of Christian churches within the broader society. These activities will help to maintain a common sense that makes it unlikely that even more people will leave the churches. This common sense should, equally, make it easier for people to become church members since the church is commonly accepted as a helpful institution. But this alone is not enough since every congregation needs social networks that form the center of the congregation. If there are no gatherings of people where the taste, the smell and the beauty of the gospel can be experienced, the congregation will die out in the long run. Therefore, new forms have to be developed within the given setting. Personal contact in a welcoming social environment is crucial. Based on research on conversion in Germany, 76% of new Christians said that their decision to convert was due to their relation to Christian friends. Missionary activities, therefore, should focus on Christian networking, and on developing intercultural and interreligious networking. Christian communities are called to live together with other people, foreigners and strangers.
Mission and cultural diversity - Witnessing in pluralistic society
Mission as oikumenical doxology stresses the fact that the triune God wants to be glorified among a broad variety of tongues, peoples and cultures, since he himself is the ultimate source of all creativity. A multitude of praise corresponds to the vividness of God as the creator and sustainer, redeemer and sanctifier. (Wrogemann 2012a) The question in a pluralistic and multicultural society becomes one of whether different Christian groups are willing and able to accept other forms of worship, other emphases in terms of ethics, and other doctrinal teachings. Mission theology itself needs to argue for cultural diversity within Christian churches and congregations. In Germany, ordinary congregations often suffer from a certain kind of narrowness regarding access to different milieus. Networking very often takes place only among people of one and the same social strata, mainly among people of the middle class. The challenge is to extend this networking to other social strata (such as the youth sub-culture, i.e., hip-hop scene, gothic scene and others), milieus and professions. But who is able to take up this initiative? To open up a Hip-Hop-Christian network would require somebody who is already member of the Hip-Hop scene. So, how is the extension of Christian networking possible? This kind of mission is not viable through the application of different techniques, but only through the kenotic character of a congregation which gives space for this kind of activities. Whether a new kind of networking will occur is not something which can be managed. It is possible, however, to influence existing Christian congregations so that they do not regard different cultural forms of Christian life as a threat, but welcomes them as new expressions of the creativity of the Spirit of God. Once again, this example shows that mission in European contexts is mainly a spiritual matter.
Mission and the name of Christ - Witnessing in a media society
One can characterize European, like many other societies worldwide, as media societies: in the information market many of competitors struggle to attract as many customers as possible. This requires memorable images that are easily distinguished from others, images that are interesting and appealing, images that symbolize the content of an offer. Likewise in the market of religious ideas and practices, lots of agents compete with each other. In this setting, it is necessary to focus on the core message of the Christian tradition, that is, on the name of Jesus Christ as the summary of the final and ultimate activity of God to reconcile the world with himself. The story of Jesus, his life, actions, suffering, death and resurrection are summarized in this name. But how to communicate this name in a social environment where people, in the main, do not want to be confronted with religious truth claims? A doxological understanding of mission presents this need to witness to the name of Christ in a new way. The leading idea is that names are social entities. That is: names are expressions of individual and social experiences. If a loving one hears the name of the beloved, his or her heart beats faster. If someone has a good reputation - a good name -this means that long lasting experiences with this person demonstrated him or her to be trustworthy or honorable. Names open doors, if someone receives the recommendation of a respected person. Names are express power, if people shiver when hearing the name of a tyrannical ruler. Names of healers bring hope. Names make people feel at home. All of this holds true for the name of Jesus Christ. Witnessing to the name of Christ as savior does not simply mean the announcement of his lordship. It means letting people feel what Jesus means to us as Christians.
The New Testament itself contains a "name theology." To give some examples: the honor of Jesus Christ is expressed in his name. Phil. 2, 9-10: "Therefore God also highly exalted him and gave him the name that is above every name, so that at the name of Jesus every knee should bend, in heaven and on earth and under the earth, and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." The name of Jesus is not only honorable, but also a powerful critique against the human exercise of power. Rev. 19, 16: "On his robe and on his thigh he has a name inscribed, 'King of kings and Lord of lords'." The name of Jesus brings joy (Lk. 1, 39-45) and hope, since there "is salvation in no one else, for there is no other name under heaven given among mortals by which we must be saved." (Acts 4, 12) The name of Jesus opens doors. John 16, 24: "Until now you have not asked for anything in my name. Ask and you will receive, so that your joy may be complete." (See 1. John 5, 13)
Christians, therefore, are called to witness the name of Christ in a sensitive manner and out of personal experience. People should, at least, understand upon what the joy and hope of Christians rests. In German contexts, Christians often avoid the name of Christ because it seems easier to talk about ethics or make general statements about a God in heaven. Such an approach, however, succeeds in only veiling the particular Christian point of view and the spiritual experiences of Christian practices. Christian social activities in Germany very often fail to draw a clear connection between action and belief. It is hard to see how a Christian hospital differs from one without any religious allegiance. It is difficult to make Christian witness a topic on the agenda of a Christian social organization if the nurses and doctors do not share Christian convictions - even though they might be members of a church. Since belief is only possible in an environment of free choice, the development of workshops on Christian spiritual practice, seminars on Christian worldview and values and so forth, becomes a matter of importance. First of all, the employees need to be approached in a sensitive manner. A reaffirmation of Christian spirituality, ethics and teachings is needed. To focus on the name of Christ means also to focus on the very symbols of the New Testament, on parables or images that serve to make understandable why Christ is seen as the ultimate revelation of God.
Mission and oikumenical solidarity - Witnessing in a globalized World
To glorify God through Jesus Christ and in the power of the Holy Spirit is not confined to the acts of worship and prayer, even though these are the primary source of missionary empowerment. Christians serve the world in spreading the Good News by trying to embody it. That is, speaking the message needs the accompaniment of Christian deeds, for these demonstrate the trustworthiness of the message. According to 2. Cor. 9, 11-13, this also includes material help:
"You will be enriched in every way for your great generosity, which will produce thanksgiving to God through us; for the rendering of this ministry not only supplies the needs of the saints but also overflows with many thanksgivings to God. Through the testing of this ministry you glorify God by your obedience to the confession of the gospel of Christ and by the generosity of your sharing with them and with all others."
It is important to note that the English translation of verse 12, "the rendering of this ministry," misses the specific meaning of the Greek original text. Paul speaks specifically of the "ministry of this liturgy" (Greek: hē diakonia tēs leitourgias tautēs). The German New Testament scholar Erich Gräßer rightly points out that this thanksgiving is not only seen as a diaconic endeavor, but also as a "liturgical activity". (Gräßer 2002, 63) The collection of money as an act of thanksgiving to God, connects the Christians who are giving to those who are receiving helped. The collection itself is an expression of the overflowing grace Christians have experienced. They are free to give something back because they themselves have received so much from God. On the other hand, the receiving Christians are liberated to praise God for the faith of their sisters and brothers. In this way, both groups are united in the praise of God, even though they are far apart from one another. In the same way, global Christian solidarity with other people and with other Christians is not merely as an expression of Christian diaconic responsibility. While important, this singular focus ignores the core issue, that is, the glorification of God through the deeds of Christians and the answers of people.
Christian solidarity can be understood as an expansion of the community of people who are praising God. This is appealing and attracts people from other religious backgrounds. I remember a Muslim woman who became Christian by observing Christians campaigning against female circumcision in the south of Ethiopia. She became Christian, not because of missionary preaching, but by witnessing how Christians fought for young Ethiopian girls, even while they were themselves threatened by the local elders of the community, which was almost entirely Muslim. It was this selfless act that convinced her, and she began asking why these Christians acted the way they did. These 'diaconic' activities prompt a questioning of worldview and religious commitment. For me, this is a convincing example of the glorification of God through deeds that - in the long run - leads to the glorification of God in the name of Jesus Christ. Once again: a doxological understanding of mission needs to remain focused on the glorification of God, but through the freedom of a broad variety of forms.
Mission and prophetic doxology - Witnessing in the midst of power struggles
Mission as oikumenical doxology should not be misinterpreted as being apolitical. The opposite holds true. According to the Gospel of Luke, Mary magnifies God as the "Mighty One" who "has done great things for me, and holy is his name." (Lk. 2:49) The praise of God describes the deeds of God who "scattered the proud" and "lifted up the lowly" (2: 51-52). It is precisely God the "mighty" (Greek: dynatos) who "brought down the powerful [Greek: dynastas] from their thrones" (Lk. 2:52). (Berges / Hoppe 2009, 81) In other words, the liturgical praise of Mary magnifies God as the ultimate power in the world. In comparison to this power all worldly powers are revealed to be illusions. Jesus Christ, as the "Son of the Most High" (Lk. 1:32) and as "mighty savior" (Lk. 1:69), has been waited for and born within a world of conflict, as is clearly expressed in the doxological praise of Mary (Lk. 1:46-55) and the praise of Zechariah (Lk. 2: 68-79). These praises are equally prophetic critiques: the power of God the mighty who sends his Son to spread the Good News, to expand the Kingdom of God and to confront the sin of humankind, challenges all earthly powers and structures. Only doxological praise can express this truth since doxology is the ultimate realization of the content of the words been used: in praising God as the ultimate power in heaven and on earth, the bringer of justice for the oppressed and downtrodden, and peace and abundant life to all human beings, this power already at work among the praising community. The act of praise itself challenges the earthly powers of unjust rulers, corrupt elites and oppressive regimes. (Wrogemann 2013, 400-440)
The announced "Son of the Most High" is born through Mary as a human being, but originated through the Holy Spirit. The angel announces that "the Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be holy; he will be called Son of God" (Lk. 1:35). This precedes the mission of Jesus Christ as the carrier of the Holy Spirit, as expressed in Lk. 4: 18-19: "The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release for the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord's favor." These links clearly show that doxological praise is one important dimension of Christian mission. It expresses the encompassing importance of the mission of Jesus Christ on a personal, social, cultural and political and even ecological level.
Mission as oikumenical doxology is an important dimension of the resistance by Christians in Africa, Asia and Latin America to oppression and discrimination. Liberation theologians soon realized that no struggle for justice or better living conditions would be possible without a spirituality of resistance. This enables people to survive long periods of oppression. It time and again helps raise the self-esteem of people broken be oppressive cultural ideologies.
But a doxological understanding of Christian mission is also needed in European contexts, where, after a long period of decline, Christians need to overcome an atmosphere of depression and despair concerning the future of the church. A large number of Christians in European countries think that mission either should not occur or is simply no longer possible. This attitude seems to be an outcome of a rather depressive atmosphere. Under these circumstances, a fresh approach is needed, one that glorifies God as the one who conducts his mission by himself and who brings forth fruit for harvest whenever and wherever he wants. This approach would free Christians from thinking that the survival of the churches depends on them. This is -spiritually speaking - not the case. Such thinking is an expression of human hubris. Only if Christians focus anew on the spiritual basis of their Christian identity they will be able to fulfill their mission, and that is in the first place, to glorify God through praise and prayer, through the life-expression of Christian communities and Christian involvement in the world. Not only should unjust political and economic structures be challenged, but also social atmospheres of indifference regarding religion, atmospheres of consumerism and materialism, and social developments of individualism and privatization, and all of this in societies within a situation of decline of Christian churches and congregations.
Christian Churches in European societies - Challenges and Prospects
European churches are challenged in many ways. Simple missiological answers will not help. No quick solution will reverse Christianity's rate of decline in European countries; this is a task of decades. Mission needs to be grounded on a firm theological basis, because Christian churches, congregations and single believers will have to stand these challenges for a long time. A doxological approach helps to carry the burden. It helps distance oneself from a false hubris which makes one responsible for the survival of the church, and from a false frustration which thinks of God as powerless to change the situation. Out of a doxological perspective, God has promised to stay with his witnesses through all hardships and to sustain them with the power of the Holy Spirit in the name of Jesus Christ to witness to the gospel, and to the Kingdom of God to come. This promise is the cornerstone for the future of the European churches and the beginning of a new phase of revitalization.
Berger, P. L. (1963): A Market Model for the Analysis of Ecumenicity, in: Social Research (30), 77-93. [ Links ]
Berges, U.; Hoppe, R. (2009): Arm und Reich, Würzburg, 81. [ Links ]
Bevans, S.; Schroeder, R. (2004): Constants in Context, Maryknoll / New York. [ Links ]
Blum, M. (2008): >Gib uns, dass wir sitzen ... in deiner Herrlichkeit<. Doxa bei den Synoptikern, in: R. Kampling (Hg.), Herrlichkeit, Paderborn u.a., 57-78. [ Links ]
Finke, R.; Stark, R. (2005): The Churching of America, 1776-2005: Winners and Loosers in Our Religious Economy, Rutgers University Press. [ Links ]
Gabriel, K.; Gartner, C.; Pollack, D. (Hg.) (2012): Umstrittene Sakularisierung. Soziologische und historische Analysen von Religion und Politik, Berlin [ Links ]
Gräßer, E. (2002): Der zweite Brief an die Korinther, Band 2, Gütersloh, 63. [ Links ]
Harrison, J. R. (2010): The Brothers of the >Glory of Christ< (2 Cor 8:23). Paul's Doxa Terminology in Its Ancient Benefaction Context, in: Novum Testamentum (52), 156-188. [ Links ]
Hopkins, B. (21992): Church Planting. Models for Mission in the Church of England, Nottingham. [ Links ]
Nielsen, J. T. (2010). The Narrative Structures of Glory and Glorification in the Fourth Gospel, in: NTS (56), 343-366. [ Links ]
Pickel, G. (2009): Revitalization of Religion as Normalization? - Romania in Comparative European Perspective, in: Studia Sociologica (54/2), 9-36. [ Links ]
Pickel, G. (2009a): Secularization as a European Fate? Results from the Church and Religion in an enlarged Europe Project 2006, in: Pickel / Müller (Hg.), 89-122. [ Links ]
Pickel, G.; Müller, O. (Hg.) (2009): Church and Religion in Contemporary Europe. Results from Empirical and Comparative Research, Wiesbaden. [ Links ]
Pickel, G.; Müller, O. (Hg.) (2009): Church and Religion in Contemporary Europe. Results from Empirical and Comparative Research, Wiesbaden. [ Links ]
Pollack, D.; Müller, O. (2011): Die religiõsen Entwicklungen in Ostdeutschland nach 1989, in: G. Pickel; K. Sammet (Hg.), Religion und Religiosität im vereinten Deutschland, Wiesbaden, 125-144, 127. [ Links ]
Pollack, D.; Pickel, G. (2007): Religious Individualization or Secularization? Testing hypotheses of religious change - the case of Eastern and Western Germany, in: British Journal of Sociology (58/4), 603-632. [ Links ]
Stark, R.; Finke, R. (2002): Beyond Church and Sect: Dynamic and Stability in Religious Economies, in: T.G. Jelen (Hg.), Sacred Markets, Sacred Canopies: Essays on Religious Markets and Religious Pluralism, Lanham: Rowman and Littlefield Publishers, 31-62, 32-33. [ Links ]
Stark, R.; Iannaccone, L. R. (1994): A supply-sided Reinterpretation of the >Secularization< of Europe, in: Journal for the Scientific Study of Religion (33), 230-252. [ Links ]
Wrogemann, H. (2012): Den Glanz widerspiegeln. Über den Sinn der christlichen Mission, ihre Kraftquellen und Ausdrucksgestalten. Interkulturelle Impulse für deutsche Kontexte, 2. erweiterte Auflage, Münster. (To Mirror the Splendor: the Meaning of Christian Mission, its Sources of power and Forms. Intercultural Impulses for German contexts, first edition 2009). [ Links ]
Wrogemann, H. (2012a): Interkulturelle Theologie und Hermeneutik. Grundfragen, aktuelle Beispiele, theoretische Perspektiven (Intercultural Theology and Hermeneutics. a textbook for Intercultural Theology / Missiology, Volume 1), Gütersloh. [ Links ]
Wrogemann, H. (2013): Missionstheologien der Gegenwart. Globale Entwicklungen, kontextuelle Profile und ökumenische Herausforderungen, Lehrbuch Interkulturelle Theologie / Missionswissenschaft, Band 2, Gütersloh, 400-440. (Contemporary Mission Theologies. Global developments, contextual profiles, ecumenical challenges, a textbook for Intercultural Theology / Missiology, Volume 2) [ Links ]
1 Dr. theol. Habil. Henning Wrogemann holds the chair for Missiology, Science of Religion and Ecumenics at the Protestant University Wuppertal, Germany. His email address is: firstname.lastname@example.com


text: O where am I? quoth she, in earth or heaven, Or, in the ocean drenchd or in the fire? What hour is this? or morn or weary even? Do I delight to die, or life desire? But now I lived, and life was deaths annoy; But now I died, and death was lively joy. Venus in Shakespeares Venus and Adonis,

subset: commoncrawl


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Pin Code of Akya Jagir is 456224, which is the area of Ujjain district, Madhya pradesh, India.
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Gordon Brown's hopes of clinging to power as Britain's prime minister have been dealt a potentially fatal blow after the ruling Labour Party suffered its worst results in 100 years following elections for the European Parliament and local councils.
The defeat came as many right-of-center and even some fringe parties made gains across Europe. In Britain, the key driver of election results appears to be the damaging revelations about the abuse of expenses by many members of parliament from all three major parties. The scandal has sparked widespread public anger and drove many voters into the arms of smaller political parties.
Mr. Brown was facing a showdown Monday with rebels in his own party, which finished with less then 16 percent of votes for the parliament in Brussels. That put Labour behind not just the resurgent center-right Conservative Party but also the smaller United Kingdom Independence Party (UKIP), which advocates Britain's withdrawal from the European Union.
The extreme right British National Party (BNP) made its first national breakthrough by winning two of Britain's European seats, both in the north of England. The gains for the anti-immigrant party, which has a whites-only membership policy, were made by its leader and a veteran far-right activist who cut his political teeth as a member of an organization founded on Adolf Hitler's birthday.
Time for Brown to go?
Labour supporters waking up the morning after the European election were candid about the tumbling support for their party, which has ruled Britain since 1994.
"It's absolutely awful, it's a disaster for Labour," says Gavin Hayes, general secretary of Compass, a Labour pressure group that lobbies for the party to return to more left-of-center ground.
"But fundamentally there is absolutely no point in changing our leader unless the party changes direction," he argues, calling for a reconnection with Labour's traditional working-class base.
Brown is already fighting for his political life following a wave of resignations last week by ministers. The latest departure came Monday when junior minister Jane Kennedy said she had been sacked after refusing to pledge loyalty to him.
The prime minister was expected to attempt to win over restless Labour MPs at a meeting Monday by making a number of concessions on sensitive issues, such as granting an inquiry into Britain's involvement in the Iraq war and backing down on plans to privatize the postal system.
Labour's chief whip, Nick Brown, has urged rebels in the party to decide after the meeting whether to try to oust Gordon Brown or to pledge loyalty. The rebels, many of whom were admirers of Brown's predecessor and rival, Tony Blair, need the backing of 71 of Labour's 350 MPs to trigger a leadership contest, which would likely take place in about three weeks.
Jonathan Tonge, a professor of politics at the University of Liverpool and an expert on Labour's electoral fortunes, says rank-and-file Labour MPs have been broadly supportive of Brown in comparison to more senior figures, so their reaction to the election results would be crucial.
"[Monday's] results could not have been worse, leaving Labour clinging on to the lifeboat that Conservatives only moderately improved on their vote share," he says.
"But if Brown does go, and I think it is more likely that he will resign rather than being forced out in a leadership contest, the reality is that the party would enjoy only a temporary bounce in the polls which a new leader brings. That would not last, given the economic problems we face," he continues.
Expenses-gate has 'driven voter anger'
In the other parties, the Conservatives won the largest proportion of votes with 29 percent. The result prompted its young leader, David Cameron, to claim that the party is on course to win the general election that will be held next year. The UKIP placed second, with 17 percent. Britain's third largest party, the Liberal Democrats, finished fourth.
UKIP leader Nigel Farage hailed his party's victory: "People voted for us because they agree that we should be friendly with Europe, that we should trade, but not that we should have our laws made there," he told the BBC.
However, most political analysts characterized the party's strong showing as largely due to voter anger over the expenses scandal.
"In my lifetime there has been never been an election so dominated by one issue to the of extent of the expenses issue," says Mick Temple, a political scientist at the University of Staffordshire. "It has driven voter anger, which has been directed mainly at Labour as the governing party rather than the Conservatives, even though both have been tainted."
"What we have also seen is a growth in substate nationalism, and what may be a new threat to the unity of the United Kingdom," he adds, pointing to the emergence of UKIP, the BNP, and success in local elections by another fringe party, the English Democrats, which wants England to have its own regional parliament similar to those in Scotland, Wales, and Northern Ireland.
Far right may not hold seats for long
He cautions against overestimating the breakthrough by the BNP, adding that it had succeeded largely because the Labour Party vote had collapsed. BNP's leader, Nick Griffin, won his seat despite getting fewer votes than in 2004, he points out.
"The fact now is that when the BNP are able to have more access to mainstream television and media outlets, most people will find that they are actually quite poor performers and that what they have to say is repulsive," he says.


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When it comes to the bathroom, there are plenty of items at Sam's Club that can really make your bathroom come together. That includes some beautiful vanities. A vanity is often thought by many as a luxury, although it can make getting ready for work in the morning or an evening out so much easier. Now, thanks to the prices at Sam's Club, everyone can own a beautiful vanity.
If you've been putting off replacing your bedding, getting a vanity, or tending to any of your other bed and bath needs because you're worried about the cost, it's time to get what you need. Visit Sam's Club today for the bed and bath products you want and need at affordable prices.


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from the dangerous-step deptMy own representative in Congress, Jackie Speier, has apparently decided to introduce a federal "revenge porn" bill, which is being drafted, in part, by Prof. Mary Anne Franks, who has flat out admitted that her goal is to undermine Section 230 protections for websites (protecting them from liability of actions by third parties) to make them liable for others' actions. Now, I've never written about Franks before, but the last time I linked to a story about her in a different post, she went ballistic on Twitter, attacking me in all sorts of misleading ways. So, let me just be very clear about this. Here's what she has said:
"The impact [of a federal law] for victims would be immediate," Franks said. "If it became a federal criminal law that you can't engage in this type of behavior, potentially Google, any website, Verizon, any of these entities might have to face liability for violations."That makes it clear her intent is to undermine Section 230 and make third parties -- like "Google, any website, Verizon... face liability."
Now, her retort to all of this is likely that she's not seeking to undermine Section 230 in any way. Rather, she's attempting to do something of an end-run around it. Section 230 has never protected sites from liability of federal crimes -- just civil infractions and state crimes. So her goal is to make the amorphous concept of "revenge porn" a "federal crime" thereby suddenly making third-party websites liable. She will argue that does nothing to undermine Section 230. A more reasoned and thoughtful look at the issue, however, shows how this effort is fraught with dangerous consequences and potential First Amendment problems.
Taking a step back, though, let's be clear: revenge porn -- the practice of posting naked pictures of someone (who likely took those photos for an individual or themselves, rather than the public) along with that person's identifying information -- is odious. Those who are involved in the practice are morally repugnant individuals. And yet, what we've seen is that there do appear to be ways to deal with them. One of the most well-known creators of revenge porn, Hunter Moore, was recently arrested on charges that he conspired with another person to hack into email accounts to get more photos. Often, those engaged in revenge porn are also engaged in extortion over those images or other crimes on which they can be charged. Some revenge porn sites have been hit with lawsuits for copyright infringement -- though that creates a whole different set of problems.
Meanwhile, amazing folks like Adam Steinbaugh have been diligently tracking down and exposing the details of people who operate revenge porn sites, which can sometimes be an effective (if slightly ironic) way to get them to go away. But that's an example where more speech is often a better result than censoring speech by increasing liability.
Still, you can see why there's a temptation to create a new anti-revenge porn statute. The whole concept of revenge porn is itself repugnant, so it's tempting (especially as a lawmaker) to pull out that old hammer and create some regulations. But the dangers of regulating based on reacting to the odiousness of those sites may obscure the way such laws will inevitably -- as Prof. Franks herself admits -- impact companies that are clearly not engaged in revenge porn.
In the article about the legislation, EFF's Matt Zimmerman (who, actually, just left EFF) points out that using criminal law here is "dangerous" because it would likely lead lots of companies to reflexively delete all sorts of content, including plenty of perfectly legal and legitimate content, to avoid the sort of liability Franks describes. And that's the huge problem here. By spreading liability, you guarantee over-censorship. It's easy for people who are narrowly focused on a single issue to not recognize the wider impact that issue may have. Trying to accurately describe what "revenge porn" is for the sake of criminalizing its posting, will almost certainly have chilling effects on third parties and undermine the very intent of the CDA's Section 230.
People who don't think through the details seem to assume that it must be easy to define what is "revenge porn," but the deeper you go, the more difficult it becomes to define -- and the more risks there are of both over-criminalizing and creating serious First Amendment issues. For example, you could say that sites should be forced to take down photos of individuals where those individuals insist that the photos are problematic. But then you'd have to deal with situations, like with Ranaan Katz, where he went after a blogger and Google (using civil copyright law) for posting an "unflattering" photo. Do we really want to bring criminal law into that arena?
And the First Amendment issue is not easy to get around. At all. As lawyer Mark Bennett discussed in trying to create a First Amendment-compliant anti-revenge-porn statute, it's not an easy challenge:
The First Amendment problem we face is that "posting nude or explicit images of former lovers online" is speech; a statute focused on such posting is a content-based regulation of speech; content-based regulations of speech are presumed to be invalid (that is, speech is presumed to be protected); and the Supreme Court in U.S. v. Stevens expressly rejected a balancing test for content-based criminal laws, instead applying a categorical test.At best, Bennett tries, as an exercise, to see if it would be possible to extend obscenity laws to cover "revenge porn," but that would massively expand obscenity laws, again in potentially dangerous ways. The problem here is that pretty much everyone agrees that revenge porn is a really horrible thing -- but any attempt to criminalize it will have serious implications way beyond the targeted issue.
Instead of following Franks down that dangerous road, it would be wise to focus on ways to use existing laws to go after those who are clearly engaged in related questionable behaviors. Changing the laws to put the burden on third parties is only going to create significant new problems. I'm disappointed that my own Representative in Congress, Jackie Speier, appears to not realize this, and I will be contacting her office to express my concerns about the bill.
Filed Under: cda, first amendment, jackie speier, liability, mark bennett, mary anne franks, revenge porn, section 230, speech


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The front wheel drive MINI shared platform era of BMW begins - 0 series? .5 series?This is the new front wheel drive BMW that is coming. It was spotted testing with a mule for the 2013 Mini Cooper. This car will share that Mini's platform but be branded as a BMW. We know, it's tough to keep up with all the models BMW is trying to squeeze in. This car is supposed to come in below the 1 series which mean, what will they call it? The 0 series? The 1/2 series? We know an easy way to solve the problem, don't build it and leave FWD to Mini.
This article was originally published in forum thread: The front wheel drive MINI shared platform era of BMW begins - 0 series? .5 series? started by Sticky View original post15 Comments
Check this out, some of the comments here about this car were used in an article bnet.com, which is a CBS business network: http://www.bnet.com/blog/electric-ca...reat-idea/4466
The only issue is the guess about these being sporty. They might be sporty like a Mini is sporty but BMW's are RWD first and foremost. Losing that shows much more is going on and there is a shift away from core enthusiasts like ourselves taking place at BMW. So while the general public will no doubt like them, we have never been like the general public that probably finds what most of us do with our cars absurd.
You have a point. I guess to me he colored his tone with "Despite the inevitable whining...". I don't feel our actual commentary is whining, but more of a discussion on the motivation behind a automotive brand that, for decades, has stayed true to it's roots. Sure it's great from a corporate gains standpoint, but to me they are diluting the reputation they have built.
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Following reports of Rep. Louie Gohmert's conduct after receiving a parking ticket earlier this month, one watchdog group is calling for an investigation by the Office of Congressional Ethics.
Citizens for Responsibility and Ethics in Washington filed a complaint with the Congressional Ethics office against the Texas Republican for poor behavior as a congressman.
"Rep. Gohmert's sense of entitlement to special treatment is astonishing. By abusing his position as a member of Congress to yell at police officers and try and get out of a parking ticket, Rep. Gohmert engaged in conduct that reflects discreditably upon the House. No wonder the public prefers cockroaches to members of Congress," said the group's executive director, Melanie Sloan.
Gohmert, a Republican from Tyler, was reportedly given a citation on March 13 for parking in a space reserved for National Park Service vehicles while taking a family member to visit the Lincoln Memorial. A police report obtained by POLITICO states the Republican from Tyler was "rude and irate" and said he had a right as a congressman to park anywhere, if he displayed a congressional placard. A spokeswoman for Gohmert said the congressman explained the situation to officers who apologized, however, POLITICO reports there was no mention of an apology in the report.
The complaint filed by CREW states Gohmert's actions violated House Rule 23, which says members should conduct themselves "at all times in a manner that reflects creditably on the House"
In a press release, the watchdog organization referred to a conclusion found by the Senate Ethics Committee in a 2007 incident were Sen. Larry Craig, Idaho, was arrested. Craig showed an arresting officer his Senate business card, an act the Ethics Committee found was an improper attempt to use his position to receive special treatment. An incident in
Sloan said Gohmert's attempt to override his illegal parking by stating he was involved in oversight of National Park Service "is ludicrous."
"The congressman clearly things he deserves special treatment, so the House should oblige him by treating him to one of its rare ethics investigations," she said.
Gohmert's office yesterday disputed the officers' account, as reported by POLITICO, and told us that the officer had apologized to him for writing up the ticket. We haven't heard back from the congressman's spokeswoman today, but we'll update this post when we do.
CREW is nonpartisan, but Republicans often describe it as a liberal activist group.


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Genre: Hip hop/Rap
Title: Jody Lo - The new face of traditional Hip hop
Jody Lo (born Jody T. Gray, August 6, 1992) is an American hip hop recording artist with his roots in the city of Winston Salem, NC. In his own words, he is the father of "universal" or "hybrid" hip hop in which he uses a combination of lyricism, gangster rap, life lessons, backpack, trap, consciousness and energy patterns sometimes putting all of these into one song alone (one example being the title themed track and intro, sack religion). The NC native took the industry by storm with a streak of debuts in 2017 including; 2 phenomenal mixtapes, sharing his life story in a 30 minute Interview with DJ Smallz and the release of Sack Religion. Still unsigned, Jody Lo continues to effectively strike opportunities in hip hop.
With all of the heat toward mumble rap in 2017, it tends to become difficult to focus on finding traditionally lyrical content. Jody Lo is an artist who shows potential to effortlessly fill that void in hip hop with his debut album "Sack Religion". Get to know Jody Lo in his 30 minute interview with DJ smallz, as well as listento the album Sack Religion on Spotify, iTunes, Google play, Deezer, Tidal, Amazon, Apple music or any other streaming service
Social media: twitter.com/9lacklojody instagram.com/jody__lo
https://www.youtube.com/channel/UCPgfow ... YmjMisy-3A
Interview with DJ smallz
Jody Lo
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Bontrager Race X Lite Bar Ends
Bontrager's Race X Lite Bar Ends let you add another hand position to your handlebars, which means being able to move your hands around for comfort and for more leverage. They're made of light and durable high-compression carbon with forged clamps. And, they have an ergonomic shape that fits your hands nicely for a great grip and top comfort. The Race X Lites are compatible with aluminum and carbon handlebars (sold separately).


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Descendants of the Sun E03 (2016)
# Dianjurkan menggunakan browser CHROME untuk memutar video ini di gadget anda.
# Tips jika film tidak bisa diputar : gunakan browser lain, refresh + clear cookies/cache browser anda, pastikan internet anda stabil.
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# Harap untuk bersabar untuk Proses Perbaikan Film yang bermasalah, kami akan memperbaiki secepatnya.
Category: 2016, Action, Comedy, Drama, Korea, Romance
Release: 24 February 2016
Stars: Song Joong-ki, Song Hye-kyo, Jin Goo Kim, Ji-won
Description: Yoo Si-jin (Song Joong-ki) is the captain of a South Korean Special Forces unit. He catches a motorcycle thief, Kim Gi-beom (Kim Min Seok), with Sergeant Major Seo Dae-young (Jin Goo). The thief is injured during his capture and therefore sent to the hospital. Dae-young realizes his cellphone was stolen by the thief and goes to the hospital along with Si-jin to retrieve his cellphone. In the emergency room, Si-jin meets Dr. Kang Mo-yeon (Song Hye-kyo) for the first time. He falls in love with her immediately. Mo-yeon mistakenly assumes Si-jin is part of the thief's criminal gang, due to his nickname "Big Boss", which is actually his call sign. He proves to her that he is a soldier with the help of army surgeon Yoon Myeong-ju (Kim Ji-won).
Tags: Nonton Film Online


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We picked up our new baby Bailey on Saturday and couldn't be happier (although also a bit tired...lol). He is 10 weeks old and has been a very good little boy despite all the new things and firsts he's had in the last few days. He seems to like the car and falls fast asleep within a few minutes of driving. He already has a couple of favorite toys too. He's settling in really well and is becoming more and more comfortable every day with the sounds of the house, our movements, etc. At first, he hated his crate -- I think he was afraid he was going to miss something -- so we set up an xpen in the kitchen along with his crate and that made him comfortable enough to go in and out of it on his own for naps. I also put an old t-shirt of my husband's in the crate, which seemed to make him more comfortable. This is such a relief since hubby and I go back to work tomorrow and Bailey will have to be home alone for 3-4 hours at a time. He's even been sleeping pretty well, only getting up every 3-4 hours to tell us he has to go out. We went to the vet yesterday and she very happily told us that he does not have a heart murmur, noting that every other cavalier she treats has had one. Our breeder assured us he wouldn't, but we were so relieved to have the vet confirm this. She also talked to us a bit about SM/CM to make sure we were aware of it and could watch for warning signs.
On Sunday, I had him in his pen in the yard when the neighbor's half pit bull/half labrador came bounding over. I was extremely nervous as I had never met this dog and had only observed him through my kitchen window. He had always seemed pretty good, but is a very athletic dog and plays very rough. He's also about 120 lbs of solid muscle compared to my 4 lb little fluff-ball. But, I forced myself to remain calm and just prayed he didn't jump over the pen and go for Bailey. When my neighbor realized he had run into my yard, he came over as well, which made me a bit more comfortable. Well, unlike his mama, Bailey does not have a scared bone in his body! They went nose to nose and nose to butt a couple of times through the pen and Bailey ran around inside the pen while the big guy ran around on the outside. I think it was a good socialization experience for Bailey, but I'm still glad the fence we're putting up will be done later today!
Although things have been going well, I have a few questions I'd love your input on:
1. Is waking up every 3-4 hours overnight normal for a 10 week old? My vet said he should be able to hold it 6-8 hours overnight, but would love to hear your experiences. Although he pees almost immediately, I want to make sure I'm not letting him train us to get up with him overnight more often than he really needs to.
2. I want to order him a Puppia harness. Which style do you think is best? Also, any idea on size? I'm going to try and measure him later today, but expect he'll be a little squirmy.
3. Bailey loves toes and feet! When he wants to play, he will pounce on your feet and nip at your big toe. I've tried making the high-pitched yip, pulling my feet away and giving him a toy, but it doesn't seem to be scaring him off enough. Any other ideas for what we can do?
4. Last night, he started humping -- first, my husband's arm and a toy this morning. Is he a little young for this, or is this just normal doggie behavior? Also, what should we do when he humps? What we did the last couple of times was divert his focus so he'd stop...is tis the right thing to do?
Thanks for your input and advice. Bailey and his new mommy and daddy appreciate it!
P.S. I would LOVE to post some pics of him. Is there a way to do it without having a URL?


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I am very happy to belong to this community, it is fun and each of the girls there are in this community are all very beautiful and each of them has something that makes them unique my English is not very good but I try to understand me and know what I think soon I hope to travel to Santiago, Chile for to take pictures...
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good old time friends
new tattoos
new tastes
yet still the same then @pia and @iluvenis
create great memories and good friends roamed costs these beauties I consider them friends and my great friend who took the photograph @talena love her way too.
@rambo and @missy this was a fun summer
and with the girls we felt was a really free
cute moment together
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hi all my love I give you my fanpage for me soon support a new project suicidegirls !!!!!
hello friends sg ¡!!!!!!!
I am very happy with my new life
almost finishing our contruction (new house)
is very nice to live surrounded by nature.
I like to smoke in the evenings, I like to see my friends
strange that both are best
Franni worth pia pauli etc.
I hope soon to have new photos would be nice
rewriting and interact with all of...
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I'm back!!!!!!!!


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|Image source
Homily for the Fifteenth Sunday in Ordinary Time
(Scriptures for today's Mass)
What did you do to get ready to come to church today?
Did you shower after a morning walk or run or bike ride?
Were you up early enough that you made a change clothes for church?
Did you change your shoes? comb your hair? put on make-up?
Did you check to make sure you had your wallet or purse
with your driver's license and (I hope) something for the collection?
Did you grab that grocery list from the kitchen counter
because you're going shopping after Mass?
What did you need to do to get your kids ready for church?
What did they need to take in the car for the ride here?
If you have an infant, what did you need to pack to come to Mass?
What lights or appliances did you check before leaving the house?
Did your pets require any attention before you left for church?
Did you check to make sure you had your cell phone?
Did you lock the doors of your house before you left?
All of those are simple, ordinary chores to take care of
before leaving home to come here to pray.
But those little tasks also give us some clues
about how connected, even tied we are
to our clothing and appearance, our possessions, our property,
our money, our "things" in general,
things that are part and parcel of our daily lives.
That little exercise of recalling what we did
just to come to church today,
might help us understand the detail in Jesus' instructions
as he sends out the 12, his closest followers to preach the gospel.
He tells them,
Take nothing for the journey -- except a walking stick and sandals.
No food! No backpack for carrying things!
No change of clothes! No money!
And these guys weren't just going down the street to go to church:
they were setting out, on foot, to distant towns and villages,
with no hotel reservations and no credit cards in their pockets.
Jesus is calling them to a radical dependence on God
and on God's providing for whatever they might need along the way.
The apostles weren't wealthy to begin with,
so their possessions would have been few.
But Jesus asks them to let go even the little they have
so that nothing would distract them from their appointed task.
The gospel may not demand exactly the same of us
but it certainly does call us to take some inventory of our "stuff"
or more importantly, to survey our dependence on our possessions.
It's one thing to have a lot of things, gadgets and toys,
it's another thing altogether to believe we can't live without them.
Compare the apostles setting out with nothing, to preach the gospel,
with the preparations and supplies we need
just to set out on an average day in our lives...
Compare our dependence on our possessions
(and our desire to have more and more)
with Jesus' call to live with only what we truly need.
How many of us could imagine setting out for even one day,
taking nothing with us:
No food… No backpack, purse, wallet or brief case…
No change of clothes… No phone, iPad or laptop..
No money, check book or credit cards…
Jesus' friends set out on a journey, taking nothing with them.
Could we set out for just one day, taking nothing with us?
Could we set out on one vacation day, taking nothing with us?
If you find that a prospect easy to consider – rejoice! –
for you are closer to the kingdom of God than the rest of us.
St. Paul reminded us today that we are
blessed, chosen, loved, forgiven, and redeemed
- that we are God's own possession.
But can we come to know and believe any of this in any real way
when our lives and days are so cluttered with our possessions,
our things, our stuff, our attachment to and dependence on
all that we have and all that we want?
Perhaps these summer days, especially vacation time,
might offer an opportunity for us to set out for a day,
just one day,
taking along nothing (or next to nothing) with us.
Every time we gather at this altar we're reminded
that Jesus took nothing with him to the Cross
-- except his love for each of us.
And we're reminded that the food for our journey
is as simple as it could possibly be:
a morsel of Bread become Christ's Body
and a sip from a Cup, a share in his Blood:
simple food, offered in simple ways
to nourish us in depending only
on what we truly need.
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Citadel grad dies in war with Iraq
Marine First Lieutenant Therrel Shane Childers, a member of The Citadel Class of 2001, died in combat on March 21st in Iraq. He was 30 and reportedly the first American casualty of Operation Iraqi Freedom.
At the time of his death, he was a second lieutenant. The U.S. Marine Corps promoted him to the rank of first lieutenant posthumously. Lieutenant Childers attended The Citadel as an active duty Marine, attending classes as a day student in the MECEP program. MECEP stands for Marine Enlisted Commissioning Education Program.
Childers, a native of Harrison County, Miss., was assigned to the 1st Battalion, 5th Marine Regiment, 1st Marine Division, in Camp Pendleton, Calif.
News organizations covering the war cite Childers as the first American serviceman to die in the war. He was leading a platoon that was capturing the Ramalla oil fields when he was shot in the stomach and died on March 21st.
While at The Citadel, Childers was a French major, Dean's List student and active in the Marine Raiders.
"As a MECEP, Therrel Childers served as an excellent role model for our cadets," said Citadel President Maj. Gen. John S. Grinalds, USMC retired. "Our thoughts and prayers are with his family during this time."
The Citadel's MECEP program is the nation's oldest and largest. It was conceived as an extension of Navy ROTC in 1973 to allow promising Marines the chance to complete their college education while in service. More than 200 Marine officers have graduated from the program.
During a speech before the college Tuesday, April 1, Grinalds said:
"French professor, Colonel Guy Toubiana, tells one of the many stories about Lt. Childers that speaks to his character. He was attending The Citadel's Summer in France program and had gone with some friends to the beach on a free afternoon.
"As the group was returning on the bus, two men began harassing two English women. Everyone on the bus watched except Lt. Childers who intervened and demanded that they leave the women alone," Grinalds said. "Even after one of the men pulled a knife, Lt. Childers did not back down. The men then must have decided that they were not prepared for that kind of trouble and returned to their seats.
"That courage and standing up for others who are weaker was a foretelling of Lt. Childers' bravery that cost him his life," Grinalds said. "He gave his country everything he had and his courage and leadership is an inspiration to us all."


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Queenstowns ultimate mountain biking
As the helicopter rises through the massive valleys, the blindingly obvious dawns on me: these hills are substantially bigger than the ones I've previously
Adrenalin-packed, high-risk action tours are soaring in popularity, as people book to get out of their comfort zone and add some zing to their lives. Intrepid
Thrill seeker Greg Bearup gives it his best shot.
As the helicopter rises through the massive valleys, the blindingly obvious dawns on me: these hills are substantially bigger than the ones I've previously conquered on my daily bicycle commute to the office. I am in New Zealand's South Island to go mountain biking for an article about hard-core travel, but up until this point, for some odd reason, fitness has been my main concern, not fear. It's the end of summer, yet there is snow on the surrounding mountains. Then someone points out Mount Cook, New Zealand's highest peak. There's a crackle in our headphones. "This valley was one of the ones used in Lord of the Rings," the pilot relays as a herd of wild goats leap about on a track below. I must be completely mad, I think. What am I doing? This is to be my first ever ride on a mountain bike, and a proper mountain. The day did not begin well. I woke up at a hotel in Queenstown to discover I hadn't packed my sneakers and had only a pair of brown Doc Marten shoes. I looked like Angus Young on a cycling tour: Acca/Peddler. Also, my new Camelbak, a small backpack with a built-in water bladder, was spitting water all over me. "What's the go with this?" I asked later as my fellow riders assembled at the heliport. "It's missing the nozzle that keeps the water in," one of them said, deadpan. I was directed to cycle over to a nearby shop to buy a new nozzle. Then, midway through a briefing, I had to cycle back to recover the gloves I'd left on the shop counter.
My four fellow riders – two engineers, an electrician and a mechanic – are
a group of mates from Whakatane on the North Island, here to celebrate the
first of them reaching 40. It's their "mancation", their "bromance" away
from girlfriends, wives and kids. I was only able to squeeze in because another
friend dropped out. Our guide is Greg McIntyre, the owner of the Fat Tyre adventure company – a bald and stocky ex-farmer and ex-chef who has been taking bike tours for the past decade. He's the type of bloke who
could rebuild a tractor motor with a pair of pliers then cook a meal on the
radiator. The other riders belong to the Whakatane Mountain Bike Club,
which has some 400 members. "Yeah, but there are really only 10 or so of us
who are hard-core," one told McIntyre. "So, you guys race mountain bikes?" I asked warily."A wee bit, eh," one informed me. "A wee bit." "F…," I thought. "F…."
(A couple of days later I learnt they were all wondering if they could demand
a full refund in the likely event that I would ruin their holiday.)
Then it was time to get into the helicopter. "Any advice you can give me?"
I asked Andy, the birthday boy. "Speed is your friend," he replied, grinning.
So here we are, in the helicopter, heading towards fate. With Mount Cecil behind us, we fly over and past equally stolid-sounding yet spectacular peaks, rivers, towns and ranges – Clyde, Cromwell, Muttontown – to reach Mount Dunstan at the top of the Dunstan Ranges. It's here that the helicopter lands on a wind-smoothed peak with the odd craggy outcrop.
Nothing grows here, apart from ancient-looking moss and lichens, and the
mountain drops away steeply to a valley, way, way below.
We unload the bikes and wave goodbye to the chopper. There is a brief
moment of calm as we survey the view, clear for hundreds of kilometres.
McIntyre gives us our final riding instructions. "The only real rule is self-preservation," he says, and with that, we blast off down the mountain with
Andy yelping with glee and me in my Docs. "Keep your arse way back, your elbows bent and don't look down," McIntyre calls to me as I bounce along in front of him. "Look to where you want to go. Just don't look
down. Look through to where you are going, not down." I'm completely unaware of the scenery and concentrate only on the sheep track in front
of me. I am trying to look, as instructed, 15 or 20 metres ahead, rather than at the rocks that are about to hit the wheel. I am fine for about 20 minutes before it starts to get steeper and steeper. At one point I have both disc brakes on and the
bike is still sliding down the mountain. Then, coming down one particularly steep slope, I get caught in the deep rut of a sheep track. I make the fatal mistake and look down, not ahead, and squeeze too hard on the brakes. The bike is like an old stockhorse with a new jackaroo: it can smell fear. It bucks me out of the saddle and over the handlebars and I land hard on my shoulder and
ribs. Thud! Then I slide a few metres down the side of the mountain, like a body in a spud bag "Are you okay?" asks McIntyre as he comes upon me. "Yeaaah, mate," I say, gasping for air. "Yeaah (suck) … Yeaah … (suck, suck). No dramas." I get back on the bike and take off, warily, down the mountain with a self-diagnosed broken rib. We've still got a descent of more than 1000 metres before we reach the bottom and I have three days in the saddle ahead of me.
I must admit, coming from the land of sweeping plaintiffs had lulled me into a false sense of security. I assumed because it was an organised tour it wouldn't be too difficult. My editor had said she wanted me to take a trip that took me out of my comfort zone. I had envisaged lovely days cycling on undulating alpine tracks – like a scene from The Sound of Music – but feared it might be too soft for what my editor wanted. I was wrong. I am in New Zealand careering down a mountain and my comfort zone is somewhere in another galaxy. Finally I make it down from Mount Dunstan – alive. One of my companions has a GPS that shows we descended from an altitude of more than 1700 metres to less than 200 metres in the space of a few hours. That afternoon, after more riding, we are driven to the thrillingly named village of Naseby to stay for the night. I drink beer, eat an enormous steak with an extra serving of chips and go to bed early, feeling as if I've been rucked by the All Blacks.
By the middle of next morning I want to give up. My legs are sore and we
are cycling up and down through pine forests in the hills behind Naseby. The
tracks are what mountain bikers call "technical tracks" – meaning there are
lots of things to run into, like trees, stumps and rocks. I have visions of my
own death from slamming head-first into a pine tree – death by radiata.
I think of my little boy. I want to cry but I can't – it's an unwritten rule on this
sort of thing. I just persist. Self-preservation, as they say, is the only rule.
In the afternoon we drive over to Alexandra in central Otago. The town
has spectacular, dry, rocky hills butted up behind it, with bike tracks cascading
in all directions. We are driven to the top. On the descent I fall off again,
hard, and graze my elbow, cut my knee and hurt my shoulder. I get up and
pedal slowly and carefully down. The gash under my knee is severe and
McIntyre thinks it might need stitches. "It's borderline, though," he says, after
further inspection. He swabs the dirt and blood away with a bit of Betadine,
and covers the wound with sticky plaster. "We could go to the hospital … or
we could go for a beer," he says. Beer wins – it seems to take away all my pains.
Then, on the third day, something clicks. We are driven to an altitude of1700 metres to a place called Leaning Rock. The scenery is stunning, with snow-capped mountains in the distance and lakes and rivers below, and the
flats are a patchwork of brightly coloured fields of cherries, peaches and pinot noir grapes. On the descent I concentrate on my technique: bum back, elbows out, knees bent and looking forward, never down. I look through to where I want to go. I pick up speed and weave in and out down the mountain. I think of things other than death. I begin to look at the scenery and am not far behind
the others. "This is fun," I say to myself, with a mad grin on my face. "This is great." I shout a long "yippee" into the wind as I fly down the side of the mountain. Speed is my friend. I make it to the bottom without a prang. I feel as though I've conquered something deep within. I feel alive. Then there's the respect of my new-found pals from Whakatane. I am admired not for my skill,
not for my speed and not for my agility, but for my bloody refusal to give in. And for not whingeing. I am like a tail-end batsman who's been battered
and bruised with bouncers but who has refused to surrender his wicket. I am admired for my absorption of pain without complaint. "I have rarely seen someone grit their teeth and knuckle down as much as you did," wrote one of
them later in an email. "Character-building stuff." It was sheer stupidity, by any other reckoning. The last night in Queenstown is spent celebrating the achievements of the past few days. On the late-night walk home, around Lake Wakatipu, two of the boys get chatting with two pretty 20-year old women who are sitting beside the water's edge. It is a balmy night and they convince the girls it's a good idea for everyone to go swimming in their undies. It's the perfect end to my Kiwi mancation. The next morning, a Friday, I limp onto the
plane for a flight bound for Sydney, having just jetted in on the Monday. It seems as though I've
been away for a fortnight. I feel like Glenn McGrath – a great fast bowler but a notoriously hopeless batsman – the day he scored 61 against the Kiwis at the Gabba. He boasted the next day that, with his Test average of seven, it was the equivalent of Matthew Hayden scoring 500. Those Kiwis may have beaten me down the mountain and ridden with verve and skill, but I made it out alive with
no broken bones – apart from the suspected cracked rib. I'm chalking it up as a victory.


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Odds 'n Ends
Gold Glove Department
Polly is the latest Phillies player to win a Rawlings Gold Glove. He's the third Phillies third baseman to be honored, joining Mike Schmidt, who did it 10 times and Scott Rolen, three times.
So, who were the first Phillies players to win a Gold Glove at the nine different positions? Glad you asked:
P—Jim Kaat, 1977
C—Bob Boone, 1978
1B—Bill White, 1966
2B—Manny Trillo, 1979
SS—Bobby Wine, 1963
3B—Mike Schmidt, 1976
OF—Garry Maddox, 1975
OF—Bobby Abreu, 2005
OF—Aaron Rowand, 2007
From the BlueClaws blog
A former BlueClaws pitcher, lefty reliever Jacob Diekman, will play in the Arizona Fall League's Rising Stars Game. The Rising Stars game, for the best prospects in the Arizona Fall League, takes place on Saturday night and can be viewed on MLB Network at 7 p.m. Eastern (5 p.m. local).
Diekman has been sensational in the AFL, having thrown 7.1 scoreless and hitless innings. Opposing hitters are 0-22 against him. This follows a season spent with Double-A Reading in which he struck out 83 hitters in 65 innings and held lefties to a .099 batting average (9-91).
Members of the scouting department, Marti Wolever, Bill Moore, Mike Ledna, Darrell Conner, Brian Kohlscheen, Gene Schall and Rob Holiday, are meeting in Phoenix this week for staff reviews and watching the Arizona Fall League.
Former Phillie, Andy Tracy, has rejoined the organization as a minor league manager . . . Two Phillies Alumni are now part of the White Sox big league coaching staff, Mark Parent (bench coach) and Jeff Manto (hitting coach) . . . Dave Hollins, special assignment scout, has been promoted to Major League scout, replacing Jim Fregosi Jr., who left that position to become an assistant to the Royals GM.
Around Citizens Bank Park
Friday, Coca-Cola is having a Phantasy Game on the field and 3M is having a meeting in the Media Room . . . Saturday, Phillies are hosting a walk for ALS . . . Sunday, Phantasy Campers will take batting practice . . . Monday, Ball Girl Tryouts begin and there is an Eagles Tailgate Party that night in the Hall of Fame Club . . . Tuesday, a two-day dental trade show on several levels . . . Tours of the ballpark topped 27,000 this year. Five years ago, the total was 11,000.