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Studia Historiae Ecclesiasticae
On-line version ISSN 2412-4265
Print version ISSN 1017-0499
Studia Hist. Ecc. vol.40 n.1 Pretoria May. 2014
A critical evaluation of theological distinctives of Pentecostal theology
Marius Nel
School for Biblical Science and Biblical Languages, North-West University, Potchefstroom, South Africa
What is it about churches with a Pentecostal background that justifies their existence apart from churches from the Catholic, Reformed or Eastern traditions? Is it possible to define a Pentecostal hermeneutic distinctive from the other theological traditions existing within the Christian church? And how would such a distinctive determine the practice of the daily lives of Pentecostals? The question about the possibility of a Pentecostal distinctive is answered in the affirmative and described in terms of the Pentecostal hermeneutic. The distinctive is described in terms of the movement's emphasis on conversion, sanctification, Spirit baptism, healing and other spiritual gifts, and eschatological expectation, and these elements are then illustrated with references to the practice in Pentecostal churches. In this way it is shown how Pentecostals exist theologically and practically along their kindred in other Christian traditions.
"Every religion has a belief component or a series of doctrinal essentials" (Kellstedt et al 1998:175).1 The question may be asked: What is distinctive about Pentecostal theology that distinguishes it from other theological traditions, like the Catholic, Eastern, or Reformed traditions?2 In what way does it differ and justify its existence apart from the rest of the Christian church?
For most informed non-Pentecostal people the distinctive would probably be the strange phenomenon of people speaking in tongues in imitation of occurrences mentioned in the letter to the Corinthians (1 Cor. 12-14) and the book of Acts (Acts 2:1-4,6,8,11; 10:46; 19:6; cp. Mark 16:18 in the longer ending). Sometimes the Pentecostal movement is referred to in rather derogatory terms as "the tongues movement" (Ward 1975:118).3 Brumback (1946) follows this way of thinking by presenting his classical apologia for the Pentecostal movement by defending the practice of glosso-lalia. And McDonnell's (1976) defence of the charismatic movement within the Roman Catholic tradition consists of a survey of psychological and sociological research on glossolalia.
However, glossolalia fails to define the Pentecostal movement adequately in distinction from other theological traditions. There are religious movements where glossolalia had occurred before the advent of the Pentecostal movement, such as the Shakers and Mormons (Williams & Waldvogel 1975:81-89). The practice of glossolalia is a common religious phenomenon (Bunn 1973:46).4 Such movements are, however, not related historically or doctrinally to the Pentecostal movement. The conclusion is that glossolalia as such cannot serve to define Pentecostalism or to distinguish it fully from other Christian and religious movements (Dayton 1987:16).
When one identifies the Pentecostal movement with glossolalia the implication is that Pentecostalism originated de novo at the beginning of the twentieth century, either at a small Bible college in Topeka, Kansas under the leadership of a Holiness preacher, Charles F Parham, in 1900, or in 1906 at the Black mission in Azusa Street, Los Angeles under the leadership of William J Seymour (Burger 1987:66-82).5
The attention that the Pentecostal movement received, gave rise to both a defence of and an attack on glossolalia in the respective attempts to either discount or establish a historical line of the occurrence of the charismata through the ages within the Christian tradition, leading to a neglect of a careful theological basis and analysis for the movement. Advocates for or against the Pentecostal movement jumped to earlier antecedent movements such as the Irvingites and Shakers (cp. Taylor 1907:91-92; Nichol 1966:18-24; Bruner 1970:35-55; and especially Waldvogel 1977) and discussed the tongues movement, ignoring the important notions of holiness and healing that connect the Pentecostal movement to its historical antecedents.
In the early days of the Pentecostal movement, critics sometimes understood glossolalia as an abnormal response to some form of deprivation, whether sociological or psychological.6 After the 1960s, with the emergence of the charismatic movement within traditional denominations and the 1980s with the so-called Third Wave (Lederle 1988:37-48), psychological and sociological theories about the origins of glossolalia changed. Still, a solid theological analysis of the Pentecostal movement suffers from the emphasis on glossolalia as the only or most important distinctive of the Pentecostal movement. Even in cases where a theological analysis was offered the concentration on glossolalia handicapped the validity of the discussion because it restricted the types of question that were considered with the result that a typical theological analysis of Pentecostal ism almost always centred on questions related to pneumatology, which in turn led to an almost exclusive discussion of the baptism in the Spirit and the gifts of the Spirit (cp., eg, Bruner 1970 and Dunn 1970). In this reductionist way, injustice is done to the complicated theological phenomenon of Pentecostal ism in distinction to other theological traditions and it prevents a full understanding of the movement as well as a critical evaluation of its distinctive (Lee 1986:31).7
Historical survey of Pentecostal hermeneutics
Faupel (1996:19-43) demonstrates that the Latter Rain motif provides the primary organisational structure for the Pentecostal tradition. The Latter Rain motif is derived from Deuteronomy 11:10-15; Job 19:29; Proverbs 16:15; Jeremiah 3:3; Hosea 6:3; Joel 2:23; Zechariah 10:1; and James 5:7, allowing Pentecostal people to relate to and interpret the Old and New Testament according to a promise-fulfilment strategy and allowing them to extend the promise into their present community, thus enabling the modem Pentecostal community to continue participation in the past promises (Archer 2009:137).8 Scriptures alluding to the early and latter rain are used as types of the Holy Spirit and the showers of rain in the land of Canaan become a type of the operations of grace (Taylor 1907:90).9 The motif of the Latter Rain was interpreted by the Pentecostal people as a stable conceptual framework of God's involvement with human history and provided the framework in which they constructed their world-view (Faupel 1996:32-36).
Magisterial Protestantism tends to read the Bible through the lens of Pauline theology while Pentecostalism reads the rest of the New Testament through Lukan eyes, especially with the lenses provided by the book of Acts.10 "The Pentecostals and their predecessors based their views almost exclusively on the Gospel of Luke and the Acts of the Apostles" (Hollenweger 1988:336).
The turn from Paul to Luke, however, represents a shift in genres, from didactic to narrative literature.11 Narrative texts are much more difficult to interpret theologically than didactic texts. Pentecostals read the accounts in Acts in terms of their concept of the Latter Rain and interpret it as the general pattern of the early church's reception of the Spirit that needs to be replicated in the life of each individual believer (Archer 2009:140-1560.12 This "subjectivising hermeneutic" already characterised Pietism with its insistence that the drama of salvation history is to be re-enacted in each believer's life (Olson 1999:491). Christ is to be birthed in all believers, he is to die in them, and his resurrection becomes the triumph of their faith (Welch 1972:28). The exodus experience, wilderness wanderings, and crossing of the Jordan into the Promised Land become stages in the normative pattern of the pilgrimage from conversion via the "second blessing" into Beulah Land (Dayton 1987:24).'13 And the outpouring of the Spirit on the Day of Pentecost is not only the birthday of the church but an experience available to each modem believer, as the experience of enduement with power evidenced by the accompanying sign of "speaking with other tongues as the Spirit gives utterance" (Menzies 1971:9).14 "The early rain began on the day of Pentecost, and the first manifestation was speaking with other tongues as the Spirit gave utterance, and then followed the healing of the sick, casting out devils, etc. So it would only be natural to expect that in the latter rain Pentecost should be repeated and followed by the same manifestation" (Taylor 1907:91).15
Pentecostals read the New Testament in a distinctive way that leads readers to conclude that the modem believer becomes a disciple of Christ and then, in a separate experience as explicated in the book of Acts, receives the fullness of the Spirit in a baptism of fire and power.16 If the experience of Pentecost is available to modern believers it raises the question of the validity of experiences reported in the New Testament. Are the gifts of the Spirit meant to be applied to every generation? And does that apply to divine healing as well? Pentecostals believe that the modem church should expect to experience the same miracles performed by Jesus and the apostles because they are part of the post-Pentecost experience of the early church as reported by Acts. Parham (1944:44-45, published first in 1902) writes that the miracles of healing are part of the salvation announced by the gospel and serve as a sign of reassurance to the believer and witness to the unbeliever. Christ provided his children with mighty power for the relief of suffering humanity, to heal the sick, cast out devils, speak with new tongues, and confirm the word by these outward signs.17
Classical Protestantism argues that the charismata ceased with the close of the apostolic era, as Warfield (1918:5-6) demonstrates. The baptism in the Spirit and the exercise of the spiritual gifts were the characterising peculiarity of specifically the apostolic church, "part of the credentials of the apostles as the authoritative agents of God in founding the church. Their function thus confined them distinctively to the Apostolic Church, and they necessarily passed away with it" (Warfield 1918:6). Pentecostals' restora-tionist view is based on their vision of the unchangeable character of God and they argue that this unchangeable character of God guarantees that the nature of the apostolic church is normative for all time.18 The movement claims that it restores the supernatural elements of the apostolic era, hence its predilection for the term "Apostolic Faith". Lawrence (1916:11-12) writes that Pentecostal people make the New Testament their rule of faith, leading to their cry to return to Pentecost after the church neglected it for many centuries. "This work of God is immediately connected with the work of God in New Testament days. Built by the same hand, upon the same foundation of the apostles and prophets, after the same pattern, according to the same covenant... they do not recognise a doctrine or custom as authoritative unless it can be traced to that primal source of church instruction, the Lord and his apostles" (Lawrence 1916:12).
Theological pattern in Pentecostalism
The Pentecostal movement consists of a bewildering variety of Pentecostal churches, as is the case with the churches that originated from the fifteenth century's Reformation. Is it possible to find a theological pattern that fits all the "Pentecostalisms" that the market offers (Hollenweger 1988:37)?19
Much of the variety within Pentecostalism can be ascribed to cultural factors, such as divisions along racial lines or by allegiance to a charismatic founder who endued their church with their idiosyncratic practices and convictions (Dayton 1987:17). In a theological analysis, these factors may safely be ignored. Pentecostal denominations and groups define viewpoints on issues such as foot washing, fasting, participation in secret societies and labour unions, and usefulness of conferences and camp meetings in different ways. In most cases these statements do not reflect the distinctive, the gestalt of the Pentecostal movement.
It is possible to divide Pentecostal churches and movements into three groups, as Faupel (1972) demonstrates: churches emphasising a doctrine of sanctification in the Wesleyan Holiness tradition with its three "works of grace" consisting of conversion, "entire sanctification" as a distinct and subsequent experience, and a baptism with the Spirit empowering the believer for service and witness and evidenced by speaking in tongues;20 churches proclaiming two works of grace by collapsing the first two into one "finished work" supplemented by a process of gradual sanctification; and those holding a "Oneness" or "Jesus Only" view of the Godhead, proclaiming a Unitarian ism of the Second Person of the Godhead, and supporting the notion of two works of grace .21
The challenge is to develop a theological analysis of Pentecostal ism that includes both major types of the movement, namely the type that indicates three works of grace and the type supporting two works. A clue to such a theological analysis that is inclusive can be found in the preference within the movement for the expression "full gospel," a term that draws attention to the aspects of salvation for the soul, healing for the body, holiness, the baptism in the Spirit, and the premillennial return of Christ (Land 1993:6).22 "We believe that the full gospel includes holiness of heart and life, healing for the body and baptism in the Holy Spirit with the initial evidence of speaking in tongues as the Spirit gives utterance" ("Statement of Truth" of the Pentecostal Fellowship of North America, 1948; full statement in Nichol 1966:4-5).
The "Statement of Faith" also explains that God used Martin Luther during the Reformation to restore the doctrine of justification by faith; later on he used the Wesley brothers and others to restore the doctrine of sancti-fication by faith; then he used various individuals to restore the doctrine of divine healing by faith; and the truth of Jesus' second coming. Now he is using many witnesses in the Pentecostal movement to restore the doctrine of the baptism with the Spirit and fire, with signs following as indicated in Mark 16:17-18; Acts 2:4; 10:44-46; 19:6; and 28:31.
The five strands or themes of the "full" gospel as explicated in the statement are: conversion, sanctification, baptism in the Spirit with the evidence of tongues, divine healing, and Jesus' second coming. This constellation of themes recurs throughout the whole Pentecostal movement, and throughout the world (Dayton 1987:20).
Parham (1930:51-52) already reported of the examination of students at his Bible School in December 1900 "upon the subject of repentance, conversion, consecration, sanctification, healing, and the soon coming of the Lord," reflecting the same themes. He continues, "We had reached in our studies a problem. What about the second chapter of Acts? ... 1 set the students at work studying out diligently what was the Bible evidence of the baptism of the Holy Ghost." A few days later this assignment led to one of the students, Agnes Ν Ozman, "receiving the Holy Spirit" and purportedly speaking in the Chinese language.
The same is true for the pattern of doctrinal themes in the Apostolic Faith Mission (in America) (Apostolic Faith Mission Headquarters, 1965:20-21) that traces its origin directly to the Azusa Street revival that launched Pentecostal ism into a worldwide phenomenon. It emphasised the need for having three definite, separate, spiritual experiences, of justification, sanctification, and the baptism of the Holy Spirit, together with the teachings of divine healing and the imminent second coming of the Lord with its premillenialist interpretation, as the solid "scriptural foundation in which the church stands." The Assemblies of God acknowledges four fundamental teachings, salvation, healing, the baptism in the Spirit, and the second coming of Christ, as the teachings that should receive special emphasis (Horton 1955:13), a pattern of four doctrines found also in the writings of the (controversial) founder of the International Church of the Foursquare Gospel, Aimee Semple McPherson (Cox 1969:9; Ranaghan 1974).23
Four-fold pattern of distinctives
The elements of the four-fold pattern occur separately or in combination in the other Christian traditions, and the four-fold pattern is anticipated to a large degree by prominent authors such as Andrew Murray, RA Torrey, AJ Gordon, and AB Simpson, founder of the Christian and Missionary Alliance that influenced the Christian world at the end of the nineteenth century. Simpson (1925), for example, describes Jesus as "Saviour, Sancti-fier, Healer and Coming King." The theme of the baptism with the Spirit and the evidence of tongues is, however, missing. The emergence of the four-fold pattern can thus be described as the last step in a long and complex historical process of development that culminated in Pentecostalism and provides a valid way to analyse the movement because it concentrates on what is characteristic and basic to Pentecostalism. The pattern can be demonstrated by quoting many theological and popular writings and by providing historical proofs from the roots of Pentecostal theology 24 and the pattern allows for Pentecostal theological thought to be explicated.25
The four themes coalesce in such a way as to reinforce one another, as demonstrated by the three early names given to the movement: the "Pentecostal" movement, the "Apostolic Faith," and the "Latter Rain," three terms utilised by Charles F Parham (reprint in 1930) in his first report about the new phenomenon, The latter rain: the story of the origin of the original Apostolic or Pentecostal Movements. Woodworth-Etter (1916:189-190) describes her calling to the ministry in a vision as a mission to give the last call to sinners, and "to get those who have been called to be established, to be faithful and true, that they may be anointed with the Holy Ghost and with power, and sealed with proper knowledge of His coming." She (Woodworth-Etter 1916:535) also explains why the gifts and miracles reappeared after "a long drought," as a sign of Jesus' imminent second coming. The drought period between the post-apostolic times and the end of the nineteenth century is interpreted in dispensational terms, as part of God's plan for the ages. In this way the movement made what seems to be its most important illegitimate burden, its discontinuity with classical forms of the Christian traditions, its greatest legitimation and major apologetic asset.
In this way the inner logic between the elements of the four-fold pattern can be demonstrated and explicated to depict the distinctive gestalt of Pentecostalism. By tracing the development and interplay of these themes it becomes possible to understand the historical and theological origins and distinctives of the Pentecostal movement.
Distinctives of worship
Pentecostals' most distinctive characteristic is not their theological deliberations but their worship services (Cartledge 2010:29-30). The Catholic service has the altar where the Mass is offered dominating the centre of the church and the Reformed service has the pulpit in the centre with its strong emphasis on the preaching of the Word based on a thorough theological basis, while the worship service of Pentecostals is determined and dominated by the experiential,26 a product of the Pentecostal hermeneutic.27 Pentecostals believe that the experience of people living in Biblical times should be replicated in the modern worship context. Tomberlin (2010:34) defines the context of Pentecostal spirituality as a Christo-Pneumatic ecclesiology where the values pursued are to encounter Christ and the Spirit in the course of the worship service. The "full gospel" is that God sent his only begotten Son as well as the Spirit to redeem those in bondage to sin and these truths need to be experienced.28
In order to replicate what Pentecostals perceive as the Biblical precedent, it is necessary for each member of the church to be able to testify of conviction of sin as a function of the Spirit leading to a personal meeting with God, and the experience that one's sins have been forgiven. The heart-broken sinner often expresses the suffering of conviction through tears and mourning. Repentant sinners must "pray through" to receive the victory. Conversion is more than intellectual assent, or the recitation of a simple sinner's prayer (Tomberlin 2010:37) and it leads to the opportunity to witness of salvation. This "witnessing" still plays an important role in the Pentecostal worship service with people telling about their experiences with the Spirit.
The second element of Pentecostal theological distinctive has to do with Jesus as Sanctifier of believers and Pentecostals are encouraged in a life of prayer, seeking daily after the Spirit that sanctifies them. Once the penitent person has been saved, the new believer must learn to pray through to sanctification. In the words of Peretti (1995:ix), sin is "the monster we love to deny ... the perfect monster, a man-eater that blinds and numbs its victims, convincing them that nothing is wrong and there is no need to flee, and then consumes them at its leisure."
Some Pentecostals believe that salvific grace is received in a singular crisis experience and after this experience of sanctification the believer is made perfect. Perfection is then defined, not as sinlessness but as victory over sin and the believer's experience of the Spirit's assistance in triumphing over sin. The perfected believer remains subject to temptation but is empowered to choose against sin. Most Pentecostals, however, see sanctification as a growth in grace through the spiritual disciplines and a series of crisis experiences in which the believer is strengthened by the Spirit in the struggle against sin. In both cases, the struggle with and victory over sin is the primary issue in sanctification (Tomberlin 2010:43). Pentecostal worship services are often characterised by spontaneous prayers of believers for sanctification.
Sanctification is seen as preparation for Spirit baptism; the purpose and goal of sanctification is to be filled with the Spirit. One of the earliest copies of the magazine published by the Azusa Street Mission, The Apostolic Faith (December 1906:1; McClung & Wagner 1986:23-24), states that for the person cleansed at the cross of Christ and sanctified, old things have passed away, Christ is enthroned in the heart and crowned within, and now the person is "just ready to receive the baptism of the Holy Ghost and fire."
The Spirit baptism is interpreted as the transformation and empowerment of a fearful and uncertain group of disciples into a missionary fellowship that boldly carry the gospel throughout the world, but the Spirit is also the agent through whom believers receive Christ, and Christ is the agent through whom believers receive the Spirit. Spirit baptism anticipates the believer's glorification (Tomberlin 2010:45-6).29
Most Pentecostals affirm that speaking in tongues as the initial evidence of the Spirit baptism is normative. Because the Christians of the first church and first century spoke in tongues as the Spirit gave them utterance, twenty-first century Christians should expect to encounter the Spirit in the same way and receive the same spiritual gifts (χαρισµάτων).
Speaking in tongues is interpreted as signifying the healing of the universal human community. Genesis 11 relates how God confused the tongues of humanity as an act of judgment against human rebellion; the confusion of tongues in the different nations is an on-going sign of the judgment at Babel. At Pentecost in Jerusalem, and subsequent Pentecost experiences through the ages, Pentecostals see the redeemed human community unified with God and praising God in all the different languages (Acts 2:8-11).
The gift of tongues is the language of the Spirit which transcends the brokenness of human community and the alienation of humans from communion with the Holy Trinity. Through inspiration of the Spirit, the gift of tongues becomes the language of worship by which humans offer praise and prayer to God (Tomberlin 2010:46).
1 Peter 2:24 states that, "He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed." Pentecostals associate salvation with healing; healing is provided in the atonement. Isaiah 53:3-5 is used extensively to show that the Servant of YHWH, interpreted as the Messiah, Jesus, has borne humans' infirmities and carried their diseases. He was wounded for their transgressions and crushed for their iniquities. Upon him was the punishment that made them whole and by his bruises they are healed (NRSV translation).
Healings and miracles were associated with the first-century apostolic church; Pentecostals insist they must be associated with the modern Spirit-filled church. The church is interpreted as the continuation of the ministry of Christ through the Spirit and testimonies of healings, exorcisms and other miracles are seen as proof that the modern church succeeds as Christ's body on earth.
The last distinctive proposed for the Pentecostal movement is its eschatological expectation.30 Pentecostals interpret the outpouring of the Spirit as an eschatological event, as sign of the imminence of the Day of YHWH (Joel 2:28-32, and applied by Peter in Acts 2:16-21). In the same way the latter rain is interpreted:
After the latter rain there was a dry spell, during which the grain matured and mellowed, and then came the harvest, and then the winter. After this great outpouring of Pentecost, there will come another dry spell, in which severe trials will mellow the saints and mature them for the harvest, and then will set in the wintry storms of the Great Tribulation, to be ended only by the millennial spring morning, when Christ and his glorified saints shall 'return from the wedding to take charge of the world' (Taylor 1907:96).
Early Pentecostals were preoccupied with the return of Christ and believed that they were on the threshold of the greatest event in the history of the world, the imminent appearance of Christ in the clouds. This belief forced them to preach the gospel in the whole world (Matt. 24:14); Christ cannot come back until the gospel has been spread successfully throughout the whole world (Downey 1914:2). "Despite the apparent concern for the souls of humanity, the early adherents did not understand their task to be converting the world to Christ. Their real concern was to engage in activity which would hasten the return of Christ" (Faupel 1996:21). Spirit baptism with the evidence of speaking in tongues was interpreted as empowerment for eschatological mission.31
Pentecostals excel in eschatological expectation with countless events happening in the world history interpreted as signs of the times indicating the imminent end. Fundamentalist dispensationalism deteriorated into eschatological expectations that caused many Pentecostals to lose interest in the important subject of the second coming of Christ.32 The speculations and dubious conclusions of this type of eschatology contain the danger that it affects the way Pentecostals view the authority of the Bible. The effect is that a large part of the movement ignores any eschatological reflection at the cost of its missional consciousness (cp. Lord's 2012:9, 193-211 discussion). The Pentecostal movement needs an eschatology that is not held captive to speculations that must be reinterpreted all the time because it did not realise. It needs eschatological hope based on Biblical data that will give it the sense of being an eschatological people with a mission.33 Pentecostals need to hear that the imminence of the second coming does not imply its immediacy but rather the suddenness of the return of Christ.34 They need to experience the Spirit groaning in anticipation of the revelation of God's reign in the new world (Rom. 8:22-23). Redemption can be completed only at the end of the age; what the believer enjoys in Christ in this life is only a foretaste of the glory to be revealed (Rom. 8:18-19).
Some Pentecostals reacted to the disappointed eschatological expectations by expecting the kingdom in this world, with an emphasis on a successful life filled with riches, health, prosperity and blessing (cp. Horn 1989:85-112). They are at home in this world, forgetting that death is the end of this era and that the Christians who have hoped in Christ in this world alone are of all people most to be pitied (1 Cor. 15:19).
An attempt was made to describe the theological distinctive of the Pentecostal movement. To do so, it was necessary to analyse the Pentecostal hermeneutic that determines the way the movement reasons about God and itself. The distinctives were described in terms of the historical developments that led to the movement and analysed as an emphasis on conversion, sanctification, the baptism of the Spirit, divine or faith healing, and an escha-tological expectation of an imminent second coming. The distinctives were illustrated by referring to the daily practice and worship service of Pentecostals, demonstrating that it determines the way the Pentecostal ethos formed and exists today.
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Olson, RE. 1999. The story of Christian theology: twenty centuries of tradition & reform. Leicester: Apollos. [ Links ]
Olson, RE. 2004. The Westminster Handbook to Evangelical Theology. The Westminster Handbooks to Christian Theology. Louisville: Westville John Knox. [ Links ]
Parham, RL. 1930. The Latter Rain, reprinted in Parham, SE., The life of Charles F. Parham, founder of the Apostolic Faith Movement. Joplin: Tri-State Printing. [ Links ]
Parham, RL. 1944. A voice crying in the wilderness. Fourth edition. Joplin: Joplin Printing. [ Links ]
Peretti, F. 1995. The Oath. Nashville: WestBow. [ Links ]
Poloma, MM. 2005. Charisma and structure in the Assemblies of God: Revisiting O'Dea's five dilemmas, in Roozen, DA. & Nieman, JR. (eds.), Church, identity and change: Theology and denominational structures in unsettled times. Grand Rapids: Wm. B. Eerdmans, 45-96. [ Links ]
Ranaghan, KM. 1974. Rites of initiation in representative Pentecostal Churches in the United States, 1901-1972. PhD Dissertation, University of Nortre Dame. [ Links ]
Roberts, A. 1994. The Ante-Nicene Fathers. Vol. 1. Peabody, Ma: Hendrickson. [ Links ]
Simpson, AB. 1925. The four-fold Gospel. New York: Gospel Alliance Publishing. [ Links ]
Sexton, EA. 1907. College vs. Gifts of the Spirit. The Bridegroom's Messenger October, 1. [ Links ]
Sproul, RC. 1997. What is Reformed Theology? Understanding the basics. Grand Rapids: Baker. [ Links ]
Stolee, HJ. 1936. Pentecostalism. Minneapolis: Augsburg. [ Links ]
Stott, JRW. 1976. Baptism and fullness: the work of the Holy Spirit today. Revised edition. Downers Grove: Inter Varsity. [ Links ]
Studebaker, SM. 2012. From Pentecost to the Triune God: a Pentecostal Trinitarian Theology. Grand Rapids: Wm. B. Eerdmans. [ Links ]
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Synan, V. (ed.) 1975. Aspects of Pentecostal-Charismatic origins. Plainfield: N.J.: Logos International. [ Links ]
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Travis, SH. 1980. Christian hope and the future of man: Issues in Contemporary Theology. Leicester: Inter-Varsity. [ Links ]
Waldvogel, E. 1977. The "Overcoming life:" a study in the Reformed Evangelical Origins of Pentecostalism. PhD Dissertation, Harvard Divinity School. [ Links ]
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Ward, HS. 1975. "The Anti-Pentecostal argument," in Synan, V. (ed.), Aspects of Pentecostal-Charismatic Origins. Plainfield: Logos International, 99-122. [ Links ]
Warfield, BB. 1918. Counterfeit miracles. New York: Charles Scribner's Sons. [ Links ]
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Woodworth-Etter, Μ. 1916./4 diary of signs and wonders. Tulsa: Harrison House. [ Links ]
Yong, A. 2000. Discerning the Spirit(s): A Pentecostal-Charismatic contribution to Christian Theology of Religions. Sheffield: Sheffield Academic. [ Links ]
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1 Kellstedt et al (1998:176) describe Evangelicalism's distinctives as salvation only through faith in Jesus (mechanism of the gospel); an experience of personal conversion (mechanics of the gospel); the importance of missions (sharing the gospel); and the truth and inerrancy of Scriptures (source of the gospel).
2 For a discussion of a Catholic distinctive, cp. Swetnam & Wicks (2001:280). For a Reformed distinctive, cp. Enns (1989:471-487) and Sproul (1997:117-201). Studebaker (2012:48-9) allows that it might not be possible to talk, eg, about "Lutheran theology" due to the various forms of Lutheranism but it is still possible to appeal to Lutheran confessions and a unique understanding of grace inspired by Luther's doctrine of justification, allowing theologians to appropriately pursue "Lutheran theology." Certain distinctive characteristics,in the same sense, define Pentecostals throughout the world, allowing one to speak of a Pentecostal distinctive (Studebaker, 2012:49).
3 Synan (1975:99-122) discusses such references in more detail. Cp., for one instance, Stolee (1936) in his critique of Pentecostalism when he equates the Pentecostal movement with glossolalia. His work was reissued unaltered in 1963 as Speaking in Tongues. Stolee was a Lutheran theologian.
4 Wansbrough (1985:1801) remarks in terms of Acts 2 that analogous happenings in the ancient contemporary world show that bursts of praise were frequently accompanied by words of foreign languages, as Acts also records of the apostles. Burger (1987:45-64) refers to Pietism, John Wesley and the First Evangelical Awakening, the Second Evangelical Awakening, the Holiness movement in its diverse forms, the Keswick Conferences, the revival accompanying the Reverend Andrew Murray from the Dutch Reformed Church, the Zionist movement under the leadership of John Alexander Dowie, and the Welsh revival of 1904 as antecedents of the Pentecostal movement and explains how in some instances these revivals were characterized by glossolalia. Cp. Moller's (1975:10-25) discussion of the occurrences of the charismata through the ages in the Western and Eastern churches, as well as in the Reformed tradition.
5 Whether one chooses the former or latter as the origins of the Pentecostal movement has to do with whether one is black or white, argues Lovett (1979:123-141) because most black people emphasise that the Topeka Bible School revival led the movement while white people choose to refer to Azusa Street. However, Lovett's remark does not make sense since the Topeka Bible School had a white leader and the Azusa Street revival was led by a black preacher. The relation between Topeka and Azusa Street should also be remembered. The first persons who led the Pentecostal revival at Azusa Street had their Pentecostal experience at Topeka under the leadership of Parham. A few thousand people experienced glossolalia through Parham's ministry but his influence was not as widespread as the Azusa Street's Apostolic Faith mission. Parham was opposed to establishing a church in any form while Azusa Street eventually grew into a church and led to a world-wide establishment of churches. At least 26 churches can connect their origins to Azusa Street (Burger, 1987:79). The Azusa Street church never grew to a great institution; by the 1960s it consisted of 42 assemblies with 4764 members (Nichol, 1966:35).
6 McDonnell (1976) and Archer (2009:33-36) discuss the deprivation theories of the emergence of Pentecostal ism in detail.
7 "Pentecostal scholars are so intent on defending Spirit-Baptism that significant lacunae have developed" in their theological presentations (Mittelstadt, 2004:3).
8 "The early rain came at Pentecost, and immediately the seed which Jesus and His disciples had sown sprung up. This early rain continued for more than a hundred years, during which time the church was kept inundated with mighty floods of salvation. But when the church became popular and was formed into a great hierarchy, the long drought began, interspersed with a local shower of gracious revival now and then through the middle ages" (Taylor, 1907:90-91)."... the latter rain has been withheld until now. It seems to have had its starting point in the year 1906" (Taylor, 1907:92).
9 Taylor (1907:90) explains that God fashioned Palestine to be the model land of all lands, to contain the products of all zones and climates, "to be a miniature world in itself," and He arranged the coming and going of its rain clouds on a spiritual pattern, to "adumbrate the movements of the Holy Spirit." Canaan receives early rain in the spring, before the seed is planted, followed by a dry spell of several weeks and allowing bright weather for the cultivation of the crops, and then the latter rain follows, to ensure a good harvest. The rainy season in an average year extends from October to April, with the former rain occurring in October and November and the latter rain falling during March and April (Comfort & Elwell, 2001:984).
10 "The Lukan perspective of the Holy Spirit continues to be a crucial focus for Pentecostal scholars" (Minelstadt, 2004:2).
11 Stott (1976:15) correctly identifies this shift as a major component of Pentecostal exegesis and hcrmeneutics, although he describes it also as the major flaw, that it starts with narrative rather than didactic texts in the Scriptures to define Pentecostals' theology and praxis.
12 Pentecostals' vivid description of the Spirit can be summarised in the words of Taylor (1907:14), that the Spirit does not refer to a vapor or influence as many suppose, but a real Person going forth from the Father and Son, and serving in their behalf. He is God Himself imparted to work in His children the pleasure of His will, making His grace available to them, helping them in their infirmities, witnessing to their salvation, and carrying into effect all the divine administrations of the kingdom of grace.
13 Pentecostals purposefully do theology as a reflection on their living experience which the church as a community of faith has. This is concerned with the action of God in the world in Jesus and by His Spirit. The fundamental purpose is to experience and give account to the evangelisation of the world and its reconciliation to God, and the resultant creation of a new society in the dynamic of the advance of the kingdom of God in history. This experienced, non-systematic tradition (Muntzcr, Kierkegaard and Unamuno amongst others articulated it) stands in contrast to a systematising tradition (as in, eg, Aquinas, Calvin and Barth as exponents) (Campos, 1989:1,4-5).
14 The difference between the original experience depicted in Acts 2, where "devout men living in Jerusalem from every nation under heaven" ... "was bewildered to hear these men speaking his own language" (Acts 2:5-6 and the modem-day believer's experience of speaking in tongues that requires an interpretation to be understood and that probably coincides with that of the believers in Corinth (according to 1 Cor. 14:13) is acknowledged by Pentecostals but a good explanation for the discrepancy is still outstanding.
15 Taylor was the Principal of Falcon Holiness School and a prominent leader in the Holiness and early Pentecostal movement, and an office-bearer in the International Pentecostal Holiness Church.
16 The emphasis on a personal experience accounts for the anti-creedal attitude of Pentecostals as well, "believing that 'knowing' comes from a right relationship with God rather than through reason or even through the five senses" (Poloma, 2005:51).
17 Andrew Murray (1900:26) also emphasises that power is one of the significant characteristics of believers of all ages. Wherever the Spirit acts with power, divine healing will follow. And if divine healing is not experienced in the modem church it is because the Spirit is not allowed by the church to act with power, he contends.
18 This motif is a consistent theme in Pentecostal writings and sermons. It is already found in the first issue of the Azusa Street paper, dated September 1906, The Apostolic Faith (cp. McClung & Wagner, 1986:23-24 for a reprint).
19 Hollenweger does not think so and he emphasises the wide diversity within the movement. However, he writes as a historian rather than as a theologian.
20 Berkhof (1964:90) refers to the neglected "third element" beyond the duplex gratia of justification and sanctification, namely, empowerment for witness in the world, as featured in Acts 2. Pentecostals make a sharp distinction between conversion to Christ and the post-conversion experience of Spirit baptism (Mittelstadt, 2004:1).
21 The Oneness movement is the product of a literalistic effort to harmonise the Trinitarian baptismal formula in Matthew 28:19 with the pattern more common within the book of Acts (especially 2:38) of baptism in the Name of the "Lord Jesus." it then argues from Colossians 2:9 that Jesus is the full manifestation of the Godhead in this era. The Jesus Only movement shares with the second group the idea of two works of grace.
22 The term "full gospel" is also used by several Pentecostal denominations as a designation.
23 The pattern of four themes does not indicate that sanctification is neglected by these churches. They teach that the indwelling of the Holy Spirit necessarily leads to a process of sanctification in the life of the believer.
24 Dayton (1987) and Nel (1992:43-96) discusses these roots - Methodist, the American revival of Christian perfection, and the rise of the divine healing movement - to demonstrate how it links and leads to the doctrine of Pentecostal Spirit baptism, and the rise of premillenialism.
25 "The faith, worldview, experience and practice of Pentecostals was (sic) thoroughly eschatological. They lived both in the tension of the already but not yet consummated Kingdom ... Time and space were fused and transcended in the Spirit, and at the heart of testimony, expectation and worship was Jesus, the Savior, Sanctifier, Healer, Baptizer with the Spirit, and Coming King" (Land, 1993:55-6).
26 Early Pentecostal halls used as churches did not have a pulpit but used a table on a platform where ample room was created for the orchestra, indicating the importance of worship and experience for Pentecostals. Early Pentecostals purposefully did not employ church buildings because it was imperative for them not to be a church but a movement.
27 Olson (2004:88-9) remarks that mainstream Evangelicalism has affected Pentecostalism to such an extent that its distinctive practice of speaking in tongues and its "manifestations" of the Spirit in healings, prophecy, and other supernatural events are becoming less prominent as features of Pentecostal worship. Many Pentecostal members have never spoken in tongues and their Pentecostal churches are "evolving into generic evangelical churches in which the classical Pentecostal distinctives are verbally affirmed but nonfunctional" (Olson, 2004:88). Macchia (2007:17) also refers to the decline of interest in Spirit baptism among a large number of Pentecostal theologians and describes it as the result of the diversity within the movement.
28 Irenaeus (The Ante-Nicene Fathers 1:487) in the second century CE calls the Son and Ihe Spirit the two hands of God the Father at work in creation and redemption.
29 Zahl (1988:163) calls the Pentecostal experience's life-altering effects (the "transformation of life") the most fundamental of the key distinctives and the most persuasive of the Pentecostal movement.
30 Macchia (2006:112) calls the eschatological element as decisive because Pentecostalism is mainly about the "latter rain" of the Spirit to restore the gifts and power of Pentecost to the church in order to empower global mission before Christ's imminent return.
31 Evidence exists that early Pentecostals interpret their experience of different tongues as proof that they were sent to the different nations represented by the tongues they received. They interpreted their experience in terms of the Pentecost, experience described in Acts 2. There was not enough time before the end of the world to study the different languages of the world; therefore the Spirit gives the gift of languages of the world to the church. They believed they had received the Chinese tongue, or Vietnamese tongue and went to the different nations, with the resulting experience of disappointment that no one understood them (Sexton, 1907:1).
32 Cp. Hal Lindsey's bestsellers, The Late Great Planet Earth of 1970; There's a New World Coming of 1973; The 1980s: Countdown to Armageddon of 1980; and others. Lindsey's books represent the eschatology embraced by the majority of Pentecostals.
33 Anderson (1990:18) speaks about the contemporary moral crisis facing Pentecostalism and argues that it relates to an existential approach and resultant poor exegetical methods in the interpretation of Scripture and the construction of doctrine. He defines "inappropriate exegetical methods" as "allegorizing the text and creating typologies which the Bible never intended." To refer to one such typology, cp. Taylor's equating of Palestine's rain with the working of the Spirit (footnote 9). Anderson's implicit assertion is that a uniformly correct standard of principles of exegesis, the historical-grammatical method in particular, would resolve all the theological problems (Anderson, 1994:13-22). Most doctrinal and ethical issues and concerns cannot, however, be resolved by exegetical method alone, as Johnson (1983, in chapter 6) argues. Interpretation of Scripture is also dependent upon spiritual discernment, what Yong (2000:95) calls a "discerning charismology," by which to differentiate the presence and activity of the Spirit from that of other spirits within the framework of the Pentecostal-charismatic experience. A Christian community cannot rely only upon exegetical method alone to validate its interpretation. A Pentecostal hermeneutic cannot be reduced to a static exegetical methodology but must include the important elements of the inspiration of the Spirit who inspired Scriptures in the first place, as well as the social location of the readers and their narrative tradition. Hermeneutics is concerned with the historical horizon of Scripture and the horizon of the reader in community. For this reason, different communities often derive different and even contradictory doctrinal positions, even when they utilise the same exegetical principles (cp. Thiselton, 1992:33-36. 44-46; Archer, 2009:179-80).
34 The same problem of imminence is found throughout biblical prophecy and apocalyptic. Prophets repeatedly foretell God's acts of salvation and judgment in a way which suggests that the great day of fulfilment is imminent. In a literal sense, such prophecies remain unfulfilled but they are affirming that each crisis and blessing is a partial realisation of the ultimate victory of God. The shadow of Christ's eschatological presence began to fall in the period inaugurated by his ministry, death and resurrection (Travis, 1980:90).


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FreeRip MP3 Converter
FreeRIP MP3 Converter is an easy-to-use Windows audio converter that can take CDs and convert to MP3, OGG, FLAC, WAV and WMA. It is also an MP3 converter, so it can convert MP3 to WAV, OGG to MP3, WMA to MP3, WAV to FLAC, etc. FreeRIP also integrates an MP3 tag editor that can handle both ID3 v1 and v2 tags, supports CD-Text and online CD databases for automatic metadata downloading. FreeRIP can download track data from the famous freedb.org, but also offers its exclusive FreeRIP CD DB which is a user-maintained database that offers a number of additional fields. FreeRIP MP3 Converter also offers advanced features such as the ability to rip multiple CD tracks to a single MP3 file, and a search shortcut menu to help you find images, videos, information and lyrics. Despite the huge number of functions it incorporates, FreeRIP MP3 Converter has an intuitive user interface; a toolbar with big icons and a main window divided into two parts, the first of which lists the tracks and the second part gives specific information on each track. FreeRIP natively supports multiple languages such as English, Italian, German, Spanish, Portuguese, French, and users have the choice of two versions.

subset: commoncrawl


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Dinosaurs: Giants of Patagonia
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Anwar Ibrahim
Thursday, May 27, 2010
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Guide To Sarawak, With Information On Socio-Economics, Politics, Tourism And Leisure, With Never-Published-Before And Rare Pictures Of The Charms And Beauty Of Sarawak. Credo: 'Pushing Sarawak's Boundary Within Global Reach, With Local Touch', And Always Strive 'To Push Boundaries That Bit Further'. Dedicated To Preservation Of A Green Environment For Future Generations, Through Promoting Education, Civic Responsibility, Justice and Good Governance.


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Ryan Huber is the dude who runs Inam Records, makes gloriously devastating metal noise as Sujo, and less metal but no less awesome noise as Olekranon. He's pretty quiet on the internet, except for his onslaught of releases that eventually show up on Bandcamp, so I'm very honored that he allowed me to ask him some questions. Also, this may or may not be the only photo of Ryan in existence.
What is the best way to die?
Accepting the end and being at peace with your life. We're all going to get there with some regrets; appreciate the universal experience.
How do you think you'll die?
Odds are cancer or car accident.
What makes you happy?
Being with a person who I feel connected to, making and listening to music, a shared sense of humor with someone, wine.
How can you die happy?
If I was experiencing the above when it happened; that's probably the closest I would get to dying happy.
How close have you come to death?
Riding in a car with 7 drunks speeding down a highway at one o'clock in the morning with the lights off and hitting a deer.
What does kindness mean to you?
Doing something nice for someone not because it makes you feel good but because it is good.
Where do you find love?
Relationships, animals, music.
When were you most afraid?
Growing up when my mother would sometimes come home really late from work. She had a friend that was decapitated in a car wreck and and I couldn't stop thinking of that when she wasn't home at the normal time. I'm noticing a theme.
How do you listen to music?
Driving, reading, on the computer, running; it's the one constant environmental additive in my life. Genre's are usually seasonal. As it gets warmer, I tend to listen to older hardcore and punk. Winter is for drone. Autumn is for electronic/indie rock I guess.


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Visions of Community: Community Informatics and the Contested Nature of a Polysemic Term for a Progressive Discipline
Community Informatics (CI) is an academic field of study that seeks to examine how information and communication technologies (ICT) such as Web 2.0 social media and mobile technologies can be deployed for the benefit of communities. Community is, however, a problematic and polysemic term, meaning different things to different people, and it has inherently political overtones. This article aims to bring to the attention of practitioners in the field of CI the contested nature of the term community, and to examine the historical origin of the term and the multiple ways in which it has been and can be used. In exploring this term, we make use of more literary, historical, and sociological approaches. Such approaches can offer new insights on the topic for audiences from more technical academic disciplines. With such discussion to assist practitioners of CI of the problematic ways in which community has been and can be used, we offer the following recommendations: (1) Use of the term community remains largely unproblematized, and we ought to be more mindful of its history; (2) community should be recognized as a locally contingent position; (3) as a term of reference, its use should be carefully considered within specific contexts; (4) a fuller exploration of the term in the CI discipline is needed; and (5) practitioners in the field of CI will require greater reflection on the term community when addressing ICT practice issues. We hope that these recommendations may lead to more reflexive practice in the progressive discipline of CI.


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Univa Publishes Cloud Computing Blueprint for Intel Cloud Builder Program
Univa UD, a leading provider of cloud management software, today announced its participation in the Intel® Cloud Builder Program along with the publication of a multi-cloud reference architecture based on Intel® Xeon® Processor based platforms.
Univa is one of the early participating technology vendors to document a reference architecture based on Intel® Xeon® Processor based platforms that companies can use as blueprints for building their own cloud solutions.
"For organizations that need to manage a complex computing environment, such as big companies with multiple divisions or service providers with numerous clients, having a cloud management system that can handle the demands of a multiple-premise infrastructure is essential," said Gary Tyreman, SVP Products and Alliances at Univa UD. "Univa has not only produced the reference architecture for users who need such a technology solution, but we've documented the steps to implement it as well."
The recently published reference architecture, documenting the detailed process to create a cloud infrastructure which can itself consist of multiple internal or external clouds, can be accessed here:
The Intel Cloud Builder Program enables easier deployment of cloud solutions. The program provides a starting point to setup, deploy and manage a cloud infrastructure. The primary goal is to simplify the effort to deploy cloud-based solutions for service providers, hosters and enterprise customers looking to use cloud architectures. The program provides tools and best practices for cloud service providers to create a cloud environment based on a defined software and hardware stack.
UniCloud is a cloud management software product that companies use to create internal cloud infrastructures, build external cloud clusters, or create hybrid computing environments by extending on-premise infrastructure to public cloud services like Rackspace or Amazon EC2.
"In Intel® Cloud Builder, we have developed reference architectures demonstrating how to build a cloud on Intel® Xeon® processor based platforms," said Billy Cox, director, Cloud Strategy, Intel Software and Services Group. "The reference architectures provide an excellent starting point with the goal to reduce the complexity and time involved for users to get private clouds up and running. Univa's participation in the Intel® Cloud Builder Program can help enterprises and service providers move to cloud computing more easily."
Univa and Intel will host a webcast on June 23, 2010 to present details of the architecture including an exclusive Q&A with the paper's authors. For more information, visit http://www.univaud.com/about/news/events.php
For more information on the Intel® Cloud Builder Program, please visit: http://www.intel.com/software/cloudbuilder
About Univa UD
Univa UD is a leading provider of cloud management software. Companies worldwide use our award-winning products to build and manage internal cloud environments, leverage public cloud services, and enable cloud service offerings for end customers. We offer the widest range of production-ready private, public and hybrid cloud management products available anywhere, including cloud infrastructure management and service governance. For over a decade, Univa products have delivered measurable business value to organizations of all kinds by reducing costs, increasing resource utilization, and optimizing the computing environment. Enterprises use Univa products to optimize their internal technical and business computing environments, and service providers rely on Univa software to create and deliver their cloud-based offerings. With a focus on making business easier for our customers, Univa is advancing the vision and practice of cloud computing. Visit us at www.univaud.com


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Aish Chai Brooch
Renewal and rebirth after tragedy, Aish and Chai, fire and life… After the fires of 9/11 — renewal and rebirth, not just to survive but to thrive! This design represents survival through adversity to a multitude of persons and groups.
Aish Chai- From Fire Comes Life also is the fire of renewal, an Aish (fire) of passion that brings new life.
Fire and life, life and fire… a never ending cycle.
Availible in Extra Large, Large, Medium.
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Is Red Bull Energy Drink safe?
Red Bull Energy Drink is available in 171 countries, including every state of the European Union, because health authorities across the world have concluded that Red Bull Energy Drink is safe to consume. More than 6.7 billion cans were consumed last year and over 75 billion cans since Red Bull was created more than 31 years ago.
One 250 ml can of Red Bull Energy Drink contains 80mg of caffeine, about the same amount of caffeine as in a cup of coffee. The European Food Safety Authority (EFSA) concluded in 2009 that the ingredients of energy drinks are of no concern. In 2015, the EFSA confirmed the safety of energy drinks and their ingredients.
All ingredients of Red Bull products are labelled.


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"Where players grow and have great success"
"We Globalize"
Who Are We?
North Texas Heat Basketball is a Christian based select basketball organization, who have recently established a partnership with Lee Green Basketball to provide youth teams, training and camps.
We take pride in being Christ-like examples to the youth that are involved in our program. It's very important to us that we teach our youth the importance of putting God first before all that we do including sports.
Matthew 6:33 "Seek the Kingdom of God above all else, and live righteously, and he will give you everything that you need". NLT
What We Do?
Our goal is to "ELEVATE" each individual player that joins our program, through our advance drills and teaching techniques.
Player development is very important to us as an organization. We put a lot of time into developing well round players by focusing on the following; improving self-confidence through positive reinforcement, by helping each player go beyond their own self-limitations, while encouraging them to step out of their comfort zone.
In our program each player will learn how to set goals, how to develop habits of a successful athlete and how to become a leader. We've developed a system that includes different concepts that Olympians and Pro athletes use such as; visualization and self-affirmations.
For more information contact us at 214.390.6575 or send email to email@example.com.


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By Tish Drake | January 22, 2013 Send Feedback
Row 44, of Westlake Village, Calif., said its in-flight entertainment and connectivity service, which includes high-speed Internet, shopping, destination services, and real-time flight map with updates, has been installed on 400 Southwest Airlines aircraft, the companies said Tuesday.
"The 400th installation of broadband capabilities on our fleet is a particularly significant milestone for Southwest and our partner Row 44," said Dave Ridley, Southwest Airlines' senior vice president and chief marketing officer. "Southwest was the first U.S. carrier to test satellite-delivered broadband Internet access on multiple aircraft. We have found the strength of satellite service has allowed us to deliver very high bandwidth for Internet users and provide our inflight entertainment via the addition of live television."
Now available on Southwest aircraft installed with Wi-Fi, the live television service features nine channels of live news and sports, which includes NBC Sports, NFL Network, NFL Red Zone, MLB, MSNBC, CNBC, Fox News, Fox Business News and FOX-NYC. Passengers with Wi-Fi-enabled devices can stream the live television service. Importantly, the Row 44 live television service utilizes a distinct band transmitted to the aircraft, and therefore does not interfere with Internet connectivity.
In November, Global Eagle Acquisition Corp. signed an agreement to acquire Row 44 and an 86 percent stake in Advanced Inflight Alliance (AIA) to create "the largest entertainment and connectivity platform for the worldwide airline industry." More


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Man this SHiny Charm is wicked. First Pokemon I met after getting it was shiny.
Spent all of yesterday and today moving ~800 Pokemon from SS and W and W2 to X. Phew.However, I was unable to move my Shaymin or Jirachi. I guess they were hacked (?), though I'm sure I got the Shaymin at an event... oh well. Anyway, does anyone have either of these Pokemon? I have everything else, so I can trade you almost anything in return. I have all legendaries for trade (excluding Celebi, Mew, Deoxys and Genesect, Xerneas - only have 1 of each), plus a Shiny versions of Dialga, Palkia and Giratina I can part with. Oh, I could also use an Yveltal. Already have it registered in my Dex, but would like one to keep.
Pretty sure I already have the friend codes of most people here... but, just in case, does anyone know if they have Ditto in their friend safari? Hoping to find a Ditto safari for breeding purposes.


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Top 10 character wut?Mikleo #1 ?Blank silent protagonist #2 ?Asbel above Velvet ?I guess I don't see eye to eye with Japan on these ones (other than Yuri and Leon needing to be taken out of voting for winning too much).
That ranking is indeed bizarre. Were the voters predominantly fujoshi? Mikleo wasn't even the best character in Zestiria; I'd say that was Edna.
Were the voters predominantly fujoshi?
The people surveyed must have been young'uns, because the likes of Cless, Arche, Stahn, or Rutee weren't there. I noticed Reid from Eternia was there to represent old school, but meh.
Berseria was a fun game but I don't think I'll get back to it.I wonder when they'll announce a new Tales of game. Been pretty silent so far.
It's probably because they are secretly working on Tales of Vesperia: Brave


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This obituary clipping was among the ephemera that I scanned while I was back home in Idaho last November. I don't know which newspaper it came from, but it was a Utah paper.
George was my great-uncle.
Cannon Piggott
Providence, Utah - George Cannon Piggott , 94 died May 20, 1982, at his son's home in Providence, Utah.
He was born June 7, 1887, in Bloomington, Idaho, a son of William Henry and Elizabeth Cannon Piggott. He married Theo Enid Hayward Oct. 31, 1912, in the Salt Lake City LDS Temple. She died June 18, 1969.
He was a retired carpenter, and had lived in Bloomington and Providence. He was an active member of the LDS Church, having served as a ward clerk and Sunday School teacher in the Bloomington ward. At the time of his death, he was high priest in the Bloomington Ward. He also served the ward Sunday School Presidency.
Survivors include one son and two daughters, Ray H. Piggott, Providence; Mrs. Emron ( Norma) Robinson, Kanab; Mrs. Arthur (Noreen) Brownell, Ogden; 10 grandchildren and 13 great-grandchildren.
Funeral services were held Wednesday at 1 p.m. in the Bloominngton Ward Chapel with Bishop Richard Stoker officiating. Burial was in the Bloomington Cemetery.
Leslie Ann


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When people talk about pricing strategies, often the assumption is that there is a single pricing strategy that is right for every company. The fact is that pricing against the competition differs entirely from pricing to launch a new product or to penetrate a new market. You need the right strategy for the game you're playing, considering the full context of customer value, competition, and your own economic factors.
What are the most prevalent myths that are holding companies back from realizing the full potential of pricing?
Myth: The market sets the price, I have no control.
Reality: Most companies believe in Adam Smith's "invisible hand"—that competitors and customers compare prices and a single price emerges. In reality, prices within a single company can differ by a range of 50-75%—and sometimes by even 300% or more.
While the "market price" is a myth, visualization tools can reveal just how diverse pricing can be—and where companies may be missing opportunities to discount effectively, drive consistency, and capture greater value.
Myth: Shrinking volume means lowering prices; growth means raising prices.
Reality: Fluctuations in volume may not have anything to do with the price and more to do with other factors. In fact, you can still raise prices and realize profits, despite shrinking volumes. The media industry is a great example. Though print has been in a steady decline, customers that continue to purchase newspapers perceive the value of the product to be greater than what they pay, enabling publishers to increase newsstand prices without negatively impacting volume.
Myth: Simple, across-the-board price changes are easy and fair.
Reality: By oversimplifying pricing strategies, companies can miss opportunities and sometimes create bigger problems. In any business portfolio, the customer's willingness to pay can vary significantly—from product to product and from one customer segment to another—and across-the-board price changes may harm as many products as it helps. That's why in these types of decisions, a de-averaged approach to pricing is the most successful.
Myth: My sales force should set the prices because they understand the customers and really know best what prices the market can bear.
Reality: While the sales function has a significant amount of customer insight, pricing shouldn't be based on this perspective alone. There is a wealth of data, including market and competitor activity, that should play a significant role in pricing decisions.
When pricing is centralized, companies can bring together data from across the organization—including finance teams, business units and sales—to inform their pricing strategy and create guidelines for sales to use in the field. As a result, companies realize more consistent pricing, and a greater impact on the business.


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HOUSTON - A gene therapy invented at The University of Texas M. D. Anderson Cancer Center is the first to succeed in a U.S. phase III clinical trial for cancer, as announced today at the American Society of Gene Therapy annual meeting in Boston.
Introgen Therapeutics, Inc., reported results of its phase III trial of Advexin(r), a modified adenovirus that expresses the tumor-suppressing gene p53, for end-stage head and neck cancer.
"Cells become cancerous because p53 no longer functions. Restoring p53 works unlike any current cancer treatment because it treats the cancer genome," said Jack Roth, M.D., professor in M. D. Anderson's Department of Thoracic & Cardiovascular Surgery, who invented the drug and co-founded Introgen. He remains a shareholder and paid consultant to Introgen, and the University of Texas System is also a shareholder in Introgen.
The p53 gene is inactivated in many types of cancer. Its normal role is to halt the division of a defective cell and then force the cell to kill itself.
The trial showed that p53 expression in the patient's tumor before treatment is a reliable biomarker for how to treat head and neck cancer. Patients with a favorable p53 profile who received Advexin(r) had a median survival of 7.2 months, compared with 2.7 months for those whose tumor expressed high levels of mutant p53 before treatment. Patients with this unfavorable profile were better off taking the chemotherapy drug methotrexate, resulting in median survival of 5.9 months.
"The important finding is that patients who benefit from treatment can be identified with the p53 biomarker. The biomarker will enable physicians to personalize treatment," said Roth, who also directs M. D. Anderson's W.M. Keck Center for Innovative Cancer Therapies.
Detailed results of the 123-patient clinical trial, led by John Nemunaitis, M.D., executive director of the Mary Crowley Medical Research Center at Baylor-Charles A. Sammons Cancer Center in Dallas, are available at www.introgen.com.
Better Quality of Life
Patients treated with Advexin experienced far fewer harmful side effects such as pneumonia than those who received methotrexate. The incidence of inflammation of the mouth lining and a decrease in white blood cells, for example, both dropped to zero for those receiving Advexin.
"That certainly results in a better quality of life," Roth noted, which makes sense because p53 does not cause problems in normal cells.
Roth's lab has been developing gene therapy for cancer since 1990. "We wanted to go beyond conventional treatment, because most of those treatments were not very effective," Roth said. "Surgery and radiation are limited to the local tumor and once given, it's very hard to repeat those therapies. Chemotherapy inhibits DNA replication, but it also interferes with normal cells."
From idea to Phase I Trial at M. D. Anderson
All basic and preclinical work on the modified adenovirus was done at M. D. Anderson. The first phase I clinical trial was conducted by Gary Clayman, M.D., D.D.S., professor in M. D. Anderson's Department of head and neck surgery. Clayman also enrolled patients in the phase II and phase III clinical trials conducted by Introgen.
Roth and colleagues deleted an important region of the adenovirus' genome, preventing it from replicating. They installed a genomic segment that expresses p53. When injected into a tumor, the p53 adenovirus burrows into the cancer cell's nucleus. But instead of replicating in a typical viral manner, it expresses p53, resulting in cell death.
Clayman's phase I trial provided the first indicator that p53 expression in the tumor before treatment could be an accurate biomarker for p53 therapy. The concept was further developed retrospectively in Introgen's phase II trial, Roth said, and then it was applied prospectively in the phase III trial, with results related to biomarker status blinded until final data analysis.
If a tumor expresses high or low levels of normal p53, or a very low level of mutant p53, conditions are favorable for Advexin. Tumors with high levels of mutant p53 do not respond well to p53-related therapy. The healthy and mutant p53 biomarkers are easily discerned with standard lab techniques, Roth said immunohistochemical staining detects protein levels, while gene chip analysis reveals gene sequence.
Creation of Introgen
Roth found little interest in gene therapy from established pharmaceutical companies, so in 1994 he co-founded Introgen working through M. D. Anderson's Office of Technology Management.
Introgen has since grown into a publicly traded company on NASDAQ, and while it still licenses important technology from M. D. Anderson, the company works broadly with other medical research institutions and biotech firms.
Introgen developed a commercial-grade version of the drug and advanced it through phase II and III clinical trials for head and neck cancer. Advexin(r) also is being tested in other cancers in a variety of clinical trials.
"If something's going to get to patients, it has to be commercialized," Roth said. The National Cancer Institute funds basic and translational research but simply cannot afford to fund large, late-stage clinical trials, he said.
Nanotechnology and p53
Roth and colleagues now focus on ways to deliver p53 and other tumor-suppressing genes systemically - through intravenous delivery. Advexin has to be injected straight into the tumor, but that's not workable for many cancers. Head and neck cancer kills patients by recurring, not spreading to other organs, but most cancer deaths involve metastasis.
By wrapping tumor-suppressing genes in tiny balls of fat, Roth and colleagues hope to be able to treat more invasive cancers. While p53 nanoparticles are still in preclinical development, those that deliver another tumor-suppressor called FUS1 are in a phase I clinical trial for non-small cell lung cancer. Through 19 patients, the dose escalation study has yet to encounter significant side effects.
Injected nanoparticles gather mainly in tumors, where they are taken up and dissolved, leaving the tumor-suppressor gene at work in the cell. A version that combines FUS1 and p53 is under development.
Nanoparticle research is funded by a National Cancer Institute Specialized Programs in Research Excellence (SPORE) grant to Roth and John Minna, M.D., of the Department of Internal Medicine and Pharmacology, Hamon Center for Therapeutic Oncology Research, at The University of Texas Southwestern Medical Center at Dallas. This team also discovered the FUS1 gene. FUS1 and p53 nanoparticles also are licensed to Introgen.
The University of Texas M. D. Anderson Cancer Center in Houston ranks as one of the world's most respected centers focused on cancer patient care, research, education and prevention. M. D. Anderson is one of only 39 Comprehensive Cancer Centers designated by the National Cancer Institute. For five of the past eight years, M. D. Anderson has ranked No. 1 in cancer care in "America's Best Hospitals," a survey published annually in U.S. News and World Report.


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Giving pet rabbits the protection they deserve
Giving pet rabbits the protection they deserve
For many people who enjoy the countryside, the sight of dead and dying wild rabbits with the disease is a familiar sight particularly in the warmer weather of Summer and Autumn each year. Whilst most people associate the disease with wild rabbits, the large spillover of this horrific disease into domestic pet rabbits is a more hidden problem.
Introduced in the 1950s as a control method to help control spiraling wild rabbit numbers that had become a serious agricultural pest, this distressing and fatal infectious disease has plagued pet rabbits ever since. The disease in wild rabbits tend to be cyclical with very major outbreaks associated with ideal climatic conditions in some years.
Estimates of the number of cases of myxomatosis in pet rabbits being brought to veterinary clinics vary annually depending on the background prevalence but usually run into many thousands of cases in any year, making this the commonest preventable infectious killer disease of pet animals in the United Kingdom. Sadly the majority of pet rabbits that contract this disease do not survive and in most cases euthanasia is the only humane option to avoid suffering. Typical signs first appear within a fortnight of contracting the disease and include swelling of the skin and in particular of the face around the eyes, mouth and ears and genitals as well as a high fever, lethargy, progressing to anorexia. Commonly affected rabbits develop respiratory disease and discharges from the eyes and mouth. Without intervention and euthanasia affected rabbits typically suffer a slow and lingering death.
Fewer people are aware of another serious and more recent threat- that of rabbit haemorrhagic disease (RHD)- also known as viral haemorrhagic disease. Originally identified in rabbits from the far east and since the 1980s endemic in wild rabbits in the UK, it is less recognized than the more familiar myxomatosis but in fact even more deadly whenever outbreaks occur. This is a particular frightening viral disease with a short incubation period of 1-3 days and a very rapid disease course. In acute outbreaks unprotected rabbits typically being found dead without prior warning.
There is no specific treatment for either of these fatal infectious diseases so prevention is vital. So how can we protect pet rabbits against these diseases? Keeping your pet away from wild rabbits is important to reduce the chance of direct transfer but insect carriage is the most important route of transmission. Because both these viruses can be transported by insects its really important that pet rabbits are also protected. Flea treatment can be given and nets and repellants can be used outside the immediate environment, however vaccination is vital to consider for all pet rabbits. Vaccination used to be fiddly with 6 month protection being the best that could be managed against myxomatosis and separate vaccines being needed to cover both diseases. But now it is easier than ever before with a single dose annually being all that required to protect against both diseases.
Despite the frequency of fatal infectious disease in pet rabbits, it is estimated that as little as 15% of the 1.6 million pet rabbits in the UK are protected by vaccination. The Summer risk period is approaching rapidly and its now simpler than ever to ensure your pet rabbit is protected against these two hidden killers so ring us now to make an appointment if your rabbit hasn't received a vaccine dose in the last 6 months.
01332 873 357
M A Aldridge Ltd 60 Derby Rd Draycott Derby Derbyshire DE72 3NJ
How to find us
Opening Times
Monday - Saturday: 9:00am - 10:00am
Monday - Friday: 5:30pm - 6:30pm
Other times by appointment
24 hour emergency cover
Open surgeries - no appointment necessary


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Can anybody post me an algorithm (with the makefile) for a cholesky factorization on c++? Something simple with nothing else.
I have been looking around for days for some examples and tried to write some myself after checking many guides but I still don't understand well the structure of LAPACK or maybe how to compile my algorithm correctly on c++.
Thanks in advance


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I've been lusting after ASUS' ambitious Padfone devices ever since they were announced way back in 2012. But since ASUS is a company that focuses on its home market first, we haven't seen hide nor hair of the docking smartphone-tablet hybrids over here in the United States. According to an Engadget interview with ASUS CEO Jerry Shen, that could change as soon as the second quarter of next year.
The interview is a lengthy one, but the juicy bit is near the end: Shen says that ASUS is partnering with a "big operator" in the United States to launch the next iteration of the Padfone on our shores.Read More


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MCGIP, LLC v. Does 1-1,164, No. 10-7675 (N.D.Ill., filed December 2, 2010) [Download Complaint]
Filing of copyright infringement complaint will be precursor to more subpoenas seeking to identify unknown file-sharing defendants.
Another porn company has filed a copyright lawsuit against hundreds of anonymous John Doe defendants who allegedly used the Bittorrent protocol to trade plaintiffs' copyrighted movies. So ISPs around the country should expect another wave of subpoenas sent to unmask these unknown file sharers. The works allegedly infringed in this case include provocative titles such as "Girlfriend Lost a Bet" and "Iraq Care Package."
Interestingly, this complaint — unlike the complaints in similar Bittorrent porn copyright cases — contains a paragraph that tries to explain why over a thousand defendants should be joined in one lawsuit:
Joinder is appropriate because, on information and belief, each Defendant was contemporaneously engaged in a coordinated effort with the other Defendants to reproduce and distribute Plaintiff's copyrighted works to each other and hundreds of third parties via the BitTorrent protocol.
This language appears to be an attempt to head-off arguments like those made by EFF and others in some of the other massive copyright infringement actions against scores of anonymous defendants.


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Current Articles
UHERO County Forecast: Counties see synchronized slowing
From UHERO, May 17, 2019
Over the past year, there has been a broad slowing of growth across the four counties. To varying degrees, each has seen a falloff in tourism activity and a slowing of employment growth in a number of sectors.
Our near-term outlook for all counties remains muted, reflecting limits to growth in a still-tight labor market, restrained tourism prospects, and a mature construction expansion.
This analysis and near-term forecast is available as a service to the public. For more detailed multi-year forecasts, subscribe to UHERO's Forecast Project.
read … PUBLIC SUMMARY
HPR: UHERO: Slower Growth Across the Islands
HNN: UH forecast of slowing growth
PBN: Construction in Hawaii's 4 counties forecast to remain stable, UHERO says
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Sanibel, FL 33957 Visit Their Website for More Info
Sanibel Moorings, located on Sanibel Island, Florida, has an amazing vacation waiting for you! From a romantic getaway for two to a fun-filled escape for the whole family, our island playground is the perfect setting for making each moment unforgettable. With a wide variety of activities and our world famous shelling beach just steps from your door, this is your ideal Sanibel Resort.
Discover a tropical paradise at Sanibel Moorings – a picturesque getaway in a breathtaking location directly on the Gulf of Mexico. Boasting luxurious resort condominiums, a wide stretch of private shell covered beach, enchanting botanical gardens and virtually unlimited recreation, we create memories as plentiful as the sands. Sanibel Moorings offers the conveniences of a resort location with all the advantages of a private home. Our fully furnished 1, 2 and 3 bedroom vacation rental condo suites all feature a living room, dining area, full kitchen and a large, private screened lanai.
Reserve your Sanibel Island vacation at Sanibel Moorings and experience the best vacation rentals that Sanibel Island has to offer!


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Mitch Leigh, composer of 'Man of La Mancha,' dies
JACKSON, N.J. -- After more than 25 years in the making, Jackson Twenty-One's welcome center will open this spring, but Mitch Leigh, the man who first envisioned it, will not see it.
Leigh, the Tony Award-winning composer of the famed 1965 Broadway musical Man of La Mancha who also aspired to build a commercial and residential development "for nice people" in New Jersey, died Sunday in New York at 86.
Leigh died of pneumonia and complications from a stroke, said his assistant, Lisa Maldonado. A memorial was being held Monday afternoon in Manhattan.
"Like the rest of the world, I'm deeply saddened by his loss, especially on the cusp of what he was trying to do for Jackson and the surrounding areas," said Jackson Mayor Michael Reina, who attended a mediation meeting for Leigh's Jackson Twenty-One as recently as last week. "Right now, our thoughts and prayers are with him (and) his family."
Leigh's passion for real estate followed a successful career on Broadway. He was an advertising jingle writer whose debut attempt at writing music for a Broadway show became the instant, celebrated 1965 hit Man of La Mancha.
With a book by Dale Wasserman and lyrics by Joe Darion (after W.H. Auden dropped out), La Mancha won five Tony Awards, ran for over 2,000 performances, and was translated into a dozen languages. The show's most popular song, The Quest (popularly known as The Impossible Dream) hit No. 1 on the Billboard charts in 1966 and has been recorded by dozens of artists, including Elvis Presley, Frank Sinatra, Diana Ross and the Supremes, Placido Domingo and Cher.
A film version starring Peter O'Toole and Sophia Loren was released in 1972. The musical has been revived four times on Broadway -- most recently in 2003 with Mary Elizabeth Mastrantonio and Brian Stokes Mitchell -- and has hundreds of productions a year throughout the world. The show played for 253 performances in London at the Piccadilly Theatre.
"Mitch was a unique man, one of those larger than life types. I learned a lot from him. He used to come to all of our orchestra rehearsals in each new city. He often conducted the overture on opening nights and the trumpet players would be nervous because they had never seen him conduct," said Cherie Rosen, who worked on the last two Broadway revivals of La Mancha and is the musical supervisor of the current national tour.
Born Irwin Michnick in the Brooklyn borough of New York in 1928, Leigh served in the Army and received bachelor's and master's degrees from Yale University.
He created his own a radio and television commercial production house in 1957, called Music Makers, Inc., which turned out jingles for hundreds of commercials. He penned Nobody Doesn't Like Sara Lee, and his clients included American Airlines and Polaroid. He got into musical theater after supplying incidental music to Too True to be Good by George Bernard Shaw.
Leigh followed up his early theatrical success with La Mancha by producing and directing for the Broadway stage, including a 1985 production of The King and I with Yul Brynner for which he earned a best director Tony nomination. But he never again reached the dizzying heights he did with La Mancha.
He also produced The Gershwins' Fascinating Rhythm in 1999, supplied the music for Ain't Broadway Grand in 1993, produced Chu Chem, billed as the first Chinese-Jewish musical in 1989, and backed a 1983 revival of Mame with Angela Lansbury.
Later, he turned to real estate and the creation of the huge New Jersey project known as Jackson Twenty-One.
In 1988, the planned downtown-style neighborhood, which promised homes and shops on more than 900 acres owned by the composer, received approval from Jackson Township. However, Leigh encountered a number of setbacks during the ensuing quarter-century that delayed his dream until a modified plan was finally approved in 2012 and construction was set to begin this spring.
On local television commercials about the project, the composer specified that he wanted only nice people, especially those who love the arts and sports, to live in his development.
"We're going to hope to fulfill his dream by continuing to move forward on the project with our support and respect for the man," Reina said.
Leigh is survived by his wife, the artist Abby Leigh; their two children, David and Rebecca;, and a son, Andy, from a previous marriage.
(Contributing: Associated Press)