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In Mr. Mariano's lectures, it was quite clear that he was making a clear delineation between the viewpoints of Parmenides and Heraclitus . Inasmuch as the former is an advocate of the immutable One, Heraclitus was supposedly the advocate of the fleeting and temporal Many.
For the longest time, the debate between One Truth and many truths has persisted, yet has established nothing conclusively. There seems to be an incontrovertible conflict that exists between the two notions, as though only one can be possible and never the other. By saying Parmenides and Heraclitus are respectively the advocates of the One and the Many we naturally pit the two against one another, insofar as we do not seem to find any unity between the teachings of the two.
However, let us not allow ourselves to jump to conclusions. Heraclitus could very well have made an attempt to elucidate the idea of the One and the Many within his philosophy, and as such, does not necessarily repudiate Parmenides' beliefs. What we wish to see in this research is whether or not Heraclitus has managed to put the One and the Many together into harmony, and how he manages to do this. In looking more closely at Heraclitus' body of work, however small such a body may be, we will gain a glimpse into his insights and ideas without necessarily passing on judgment on his beliefs without having done proper investigation.
In the realm of ancient Philosophy, Socrates and Plato expertly manage to discuss the notions of the One in a refined sense, as though they have improved upon the existing work of Heraclitus and made it even clearer through the so-called "Last Days of Socrates", albeit varied discussions on the One and the Many can also be found in "The Republic". Despite that, Heraclitus' notions still hold their own charm, and have a pristine forcefulness that Plato has not quite captured.
The modern secondary resource that we will employ in this elucidation would be Martin Heidegger, whose work, "Being And Time" , borrows immensely on the pre-Socratic notions of beings. His understanding of unfolding, or Aletheia, as it were, would be of great use to our line of research, as it appears that his notion of Aletheia ties in so well with the Logos. Heidegger's discussion on truth as an unfolding incorporates the notions of the One and the Many quite harmoniously.
On a parallel note, one of the most popular film franchises of all time, the Matrix trilogy, clearly borrows heavily from Heraclitean thought. In our attempt to extract Heraclitean thought from this material, we intend to find a very bold commentary about the role of the One and the Many in how they portray the conflict between Neo and the former Agent Smith. Through the film, we inadvertently gain a further insight into the Heraclitean ideas being tackled by this on-screen conflict.
Note that the Matrix trilogy makes hardly any assertions about Philosophical ideas in general. Rather, they simply make a creative spin on an idea that they are merely parroting from the original thinker, and rarely do they input any of their personal beliefs or ideas, so as to keep the Philosophical roots of the Matrix far more grounded. As such, the researcher's views and interpretations of the conflict between Neo and Smith is less of a speculative work into Heraclitus than it is an actual parallel discussion on a metaphorical level. As such, we are meant to take this discussion less as an interpretative work than it is a representation of Heraclitian thought.
The Wachowski brothers made no attempt to conceal the obvious allusion to the One vs. the Many in their depiction of Neo and Smith. As the researcher has noted this particular segment of the films with great interest and has even written two separate papers about it, then it is quite clear that the Matrix, while no doubt a box office success in Hollywood, is not necessarily without splendid substance at the core, though the core is clearly not of their original concoction.
The "Debate"
It would appear, on first observation, that there is quite a disparity between the opinions of Heraclitus with that of Parmenides. On the surface, Heraclitus' constant discussion of the very temporal and changing notion of the world clashes heavily with Parmenides' fixed and universal view of the One. Parmenides' point of view is clearly expressed when he says:
One story, one road, now is left: that it is. And on this there are signs aplenty that, being, it is ungenerated and indestructible, whole, of one kind and unwavering, and complete (Researcher's emphasis.). Nor was it ever, nor will it be, since now it is, all together, one, continuous. For what generation will you seek for it? How, whence, did it grow? That it came from what is not I shall not allow you to say or think – for it is not sayable or thinkable that it is not. And what need would have impelled it, later or earlier, to spring up – if it began from nothing? Thus it must either altogether be or not be.
Here, we are shown that as far as Parmenides is concerned, there is only One. Any seeming manifestations of the Many are mere illusions that beguile our mind, and as such, must be rejected. Heraclitus, in contrast, in his most famous fragment, would say that "On those who step in the same river, different and different waters flow." , which clearly alludes to how things are in a constant flux in the world. Indeed, there is a latent conflict from these key fragments alone.
Then again, is there, really? Observe another fragment from Heraclitus that Aristotle quotes in "The World". Here, Heraclitus proceeds to say that "things which are put together are both whole and not whole, brought together and taken apart, in har-mony and out of harmony; one thing arises from all things, and all things arise from one thing." There is certainly an attempt to show a harmony between the One and the Many, yet we are not entirely certain how he comes across this. Suffice it to say that at this point, we are becoming more and more certain that there is really no true debate between Parmenides and Heraclitus to speak of, and further investigation into this would prove this point.
The Logos and Aletheia
One exceedingly brilliant concept that was raised by Heraclitus in talking about the Many was that everything was changing and fluctuating for a reason. This was to say that none of these changes in temporality are happening at random, but because there is an underlying principle that guides all of it, a method to the madness, as it were. This is precisely what we have come to know as the Logos, which translates as a unique play of three things: reason, word, and gathering. As each of these can alternatively stand for the Logos, it becomes quite interesting for us to note that the Logos is thus an ingenious way of putting these three concepts together in a very harmonious manner.
Martin Heidegger has a fairly interesting way of looking at the Logos, which will tie up later on with his notion of Aletheia. According to him, the Logos "as speech really means d?loun, to make manifest 'what is being talked about' in speech." Here, we find a "letting" for a thing to show itself as itself, which, as we will later see, is closely tied to Aletheia. Nonetheless, the beauty of Heidegger's notion becomes more remarkable as we continue to realize how the Logos is operationalized for Heraclitus.
Let us now turn back to what Heraclitus himself has to say about the Logos, which further underscores the point that Heraclitus has never made an attempt to repudiate the notion of the One. Hippolytus this time quotes Heraclitus, "listening to the Logos rather than to me, it is wise to agree that all things are in reality one thing and one thing only." Here, we see how Heraclitus points out what the Logos manages to do, and it becomes fairly implied in this fragment that the Logos becomes an underlying principle that makes all things, however many they may seem actually become one in reality, which is a complete repudiation of the notion that Heraclitus is focused solely on the notion of the Many.
Aletheia is the Greek word for "unconcealment", and it is one of the words that Martin Heidegger puts to extensive use, borrowing heavily from the pre-Socratic understanding of the word. He uses this term in a revelatory sense, instead of a creative sense. He points out the revelatory sense in lieu of creative to repudiate any attempts to view truth as completely subjective or completely objective. He maintains a certain ambiguity even in his discussion of such. "To say that an assertion 'is true' signifies that it uncovers the entity as it is in itself. Such as assertions asserts, points out, 'lets' the entity 'be seen' (apothansis) in its uncoveredness. The Being-true (truth) of the assertion must be understood as Being-uncovering."
In tying this up with the Logos, Heidegger's conception of Aletheia connects very well with the Heraclitian conception of the Logos in that both espouse an underlying principle of order to things. In this respect, we begin to see more and more why the One and the Many in Heraclitean thought are in harmony: despite the claims to an illusory changing world, we begin to see that the changes in the world are still guided by an underlying principle that ensures order and prevents a chaotic pace of things. Moreover, Aletheia, while seemingly passive in allowing things to manifest themselves as themselves, is actually not so, in the fact that there are things that cannot be truly themselves through our inaction, such as a river that gets polluted. In order for this river to reveal itself for what it is, we are called upon to extend our effort to make it possible for it to reveal itself as itself. Given the etymology for the Logos, at this point, the similarities between Aletheia and the Logos becomes nearly unmistakable.
Enter The Matrix
In the Matrix trilogy by the Wachowski Brothers, a peculiar battle between the lead hero and lead villain in the film, Neo and Smith, exists. When Matrix Reloaded came along, this was the battle between the One and the Many. Neo is the ultimate being in the Matrix, yet he encounters an infinitude of beings in Smith, and it was never clear who could possibly win in a battle such as that. If an immovable object were to meet head-on with an unstoppable force, then who would prevail?
But then, a closer inspection of what both characters represented led the researcher to the educated hypothesis, even before the trilogy was concluded, that this battle was an allusion to the conflict between one Truth and many truths. While it doesn't take a genius to notice this allusion, it does take some measure of deductive reasoning to accurately pinpoint its implications on the ending of the film itself.
In the researcher's essay entitled "Neo Vs. Smith: The One Vs. The Many", he points out how the One and the Many, given the point of view of William Luijpen , are supersumed by Aletheia:
Returning to the gap between the One and the Many, it can be resolved by realizing the twofold nature of Aletheia... by saying it encompasses both subjectivism and objectivism, we can then say two things about truth (Since it has Aletheia as a prerequisite.). Firstly, truth is relative, which agrees with the adherents to the Many. Despite this fact, truth may indeed be relative but it is not so in a relativistic manner. This is because truth does relate to a person, but this does not mean that what is true for one is automatically untrue for another... on the flipside, we can say that truth is absolute, but not so in an absolutistic manner. Truth cannot be absolutistic in a Platonic sense, because truth is a neverfinished event. If truth were absolutistic, then truth is already fixed, immutable, and finished for all time (A contradiction to the notion that truth is never-finished.). This absolutistic notion conforms to the idea of the World of Eidos, an idea that goes against the grain of unconcealment, as unconcealment works in temporality. If truth were absolutistic, what is the need to unconceal anything? It is already immutably true to begin with, from past, present, to future.
Here, the researcher implies the fact that given how Aletheia supersumes both The One and The Many, it was unlikely for the battle to end with only one victor. It was either that both Neo and Smith would perish, or that they would unite. Two months later, Matrix Revolution was shown, and the ending showed both Neo and Smith dying, and peace between man and machine finally happening. This proved the researcher's hypothesis, as he said near the end of his essay:
Hence, with the realization of how truth is BOTH absolute AND relative, we can say that the main reason Neo and Smith did not find a clear victor in their battle was because it was being implied that the eternal debate of the One vs. the Many could be led to one of two things:
1. The belief that it is a pointless debate and should not be carried on any fur-ther. This is a sort of concession of futility, or:
2. The belief that this debate leads us to realize that truth is both, not one or the other. This is a recognition of further possibilities, rather than a concession.
What can we then infer from this? Is this trying to tell us that the Wachowski brothers will either make Neo and Smith become allies, or both of them will perish? It's highly likely for one or the other to happen, more than for Neo to ultimately triumph against Smith by defeating him resoundingly, lest the Wachowski brothers become accused of being advocates of The One, and thus, bi-ased towards that idea. Much less is it plausible for Smith to win against Neo (Barring resurrection undertones, though I recognize that it was done in the first movie.), lest we see yet another tragic ending, or Smith turns out to be the real hero of the story (Two endings that don't spell "cash cow" to me, from a utilitarian point of view.).
Equally intriguing is the ship that took Neo to the Machine City in the last film was named the Logos, which clearly alludes to the gathering, the word, and the reason that managed to change the world to somehow bring peace between man and machine after all the strife between them. The clear allusion to the restoration of order made possible through the Logos points to the regard the Wachowski brothers have for this Heraclitian concept.
Clearly, as the Wachowski brothers do not engage in interpretations of the philosophical backbone that they use for their storylines, they are simply pointing out that the Heraclitean notions about the One and the Many are not in conflict at all, but are both encompassed by something far greater than the both of them: Aletheia. We have established through Heidegger how Aletheia and the Logos tie together, and as such, we then clearly see that because truth is an unfolding event, then the One and the Many are indeed in harmony with one another. Heraclitus, in this respect, is affirmed over two millennia later by the Wachowski brothers.
In the end, it is fairly clear why Heraclitus is arguably the most popular pre-Socratic philosopher to date. Through his works, arcane though he may appear to be, he has managed to provide us with a very clever way of looking at the world. It is not merely a participation between the world of ideas and the physical world, but an un-folding of Being. In that the world unfolds, the "Being of beings (Which "itself" is not a being.)" gives unto the beings in the world, and these manifestations reflect back to the Being of beings. It is clearly a two-way relationship, which is less demeaning to the physical world than the notion of the world of Eidos happens to be.
Through the Matrix example, we have established that inasmuch as there are fundamental differences between the One and the Many, they still belong to the realm of unfolding, or Aletheia. The Wachowski brothers have borrowed heavily from numerous thinkers, from Nietzche to Plato to Descartes, but in their allusion to Heraclitus, they have managed to depict a perfect conflict (That between the One and the Many.) that cannot end with only one victor or only one loser. Bleak though the end-ing may be, recall the hopefulness of the Oracle at the end of the film while she was looking at the sunrise. It is not that Neo and Smith have both perished in vain: they were merely taken in by something greater than the both of them.
Because of this harmony, we can say that Heraclitus' "fire", as it were, is not merely advocating change, but given the method to the "madness" of this change, the Logos, we are given an underlying One principle to the Many different truths. Neither is regarded as less: without the Many, the One is of no use. Without the One, the Many cannot draw from anything else. In seeing how the One and the Many are indeed not in disharmony, we can thus learn to regard both in a new and unantagonistic light.
Aristotle, and Robert Hooker trans. The World. Bloomington, Indiana Univer-sity, 1995.
Arius Didymus, and Arthur Pomeroy, trans. Arius Didymus: Epitome of Stoic Ethics. Text and Translations. Bloomington, Indiana University, 1995.
Fabie, Marcelle. Neo vs. Smith: The One vs. The Many. Online essay, accessed from http://matrixessays.com/archives/2003_07.php , 2003.
Heidegger, Martin, and Joan Stambaugh trans. Being and Time. New York, New York University Press, 1996.
Heraclitus, and James Hillman, trans. Fragments: the Collected Wisdom of Heraclitus. Washington, Viking Books, 2001.
Hippolytus, and Alvin Cambridge trans. Refutations. London, McMillan Publishing, 1984.
Luijpen, William. Phenomenology of Knowledge. Pittsburgh, Duquesne University Press, 1969.
Parmenides, and David Gallop trans. Parmenides of Elea: Fragments. Canada, University of Toronto Press, 1991.
Plato, and Alan Bloom trans. The Republic. London, Basic Books, 1991.
Plato, and Hugh Tredennick, Harold Tarrant, trans. The Last Days of Socrates. Chicago, Penguin Books, 1995.


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Buzzer Beaters: Stevie Johson Urges North Korea to Bomb New England, Auburn Under Fire and More
Today's top sports stories:
Buffalo Bills wide receiver Stevie Johnson doesn't like the New England Patriots much. So, naturally, he went on Twitter and urged North Korea to bomb Foxboro, Massachusetts, home of the Pats. [GuySpeed]
The University of Auburn is under fire once again, this time because a new book from reporter Selena Roberts alleges that the school changes players' grades and paid the players to play for the 2010 national championship team. [11Alive]
The NFL has closed its investigation into incidents at the recent scouting combine, where players claimed that they had been asked about their sexual orientation and preferences, which could be illegal. The league found no wrongdoing. Well, that clears that up. [PFT]
The Tampa Bay Rays have apologized after their mascot held up a sign at a game that referenced the death of Steve "Crocodile Hunter" Irwin (who was killed by a stingray) on a to-do list. [USA Today]
Jeffrey Loria, head of the Miami Marlins, would be near the top of almost any sports fan's Worst Owners list. Here's why. [Deadspin]


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FIRST* Tech Challenge Robotics Team Registration
Students in Grades 7-12
Why start a FIRST Tech Challenge Robotics Team for the 2014-2015 season?
Students in grades 7-12 will gain a working knowledge of the use of science and technology in the real world; increased interest in STEM (Science, Technology, Engineering, and Math) and STEM-related careers; increased interest in school success and college-going; and gains in a number of 21st Century life and workplace skills (critical thinking, problem-solving, communications, teamwork, etc.).
Who can start a FIRST Tech Challenge Robotics Team?
Anyone! It is that simple! Teams can be formed in middle and high schools, home school, after school and civic groups. All students in grades 7- 12 can join in the fun.�
Join the FIRST Family of STEM Activities in Rhode Island!
R.I. FTC encourages RI FIRST Lego League (FLL) students (ages 9-14) to "graduate" to FTC continuing their interest in FIRST and STEM activities through middle and high school. For more information on FLL in R.I. go to http://www.risf.net/first-lego-league/
How do I register my student team for the FIRST Tech Challenge?
The cost to register your team with FIRST for one season will be $275.00. Registration opens Wednesday May 14, 2014! The sooner your team registers the better! Rhode Island teams are strongly advised to register with FIRST no later than October 28, 2014. http://www.usfirst.org/roboticsprograms/ftc/registration
Where does my team purchase the FIRST Tech Challenge Robotics Kit?
Once your FIRST registration is paid you are able to purchase the kit directly from FIRST. To review costs visit Kit pricing for the 2014-2015 FTC Seasonhttp://www.usfirst.org/roboticsprograms/ftc/budget�
Are there additional costs?
There are costs related to participating in qualifiers and the state tournament. The cost for a qualifier will be $40.00 per team and the cost for the R.I. State tournament will be $110.00 per team. These costs will be paid to NEIT as the host site.�
What if I have more questions? Who can I talk with?
Erin Flynn from New England Institute of Technology serves as the R.I. FIRST Tech Challenge Affiliate Partner. New England Institute of Technology serves as the state-wide sponsor of the FIRST Tech Challenge. Erin can be reached at 401-738-5000 ext 3462 or firstname.lastname@example.com. For more information on FIRST and the family of robotic programs go to www.usfirst.org. For more information on NE Tech go to www.neit.edu.�
*FIRST (For Inspiration and Recognition of Science and Technology).
Here is a list of Rhode Island High Schools that already have a FIRST Team. FIRST Rhode Island Teams
There is TIME TO ADD YOUR SCHOOL to the list!


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New York City Back in a Basketball State of Mind
The City is plenty spacious for two talented basketball teams
For what seems like forever now, New York City has been called a basketball town. But, that really hasn't been the feeling around these parts for quite some time now. The Yankees own the hearts of most of the city, with seventeen postseason appearances during the last 18 seasons and 5 Championships.
Bruce Damonte


text: Infinitely the Best Visual Experience 2560x1600 300ppi ultra high resolutionNVIDIA® Tegra® 4 Quad-core ARM Coretex-A15 with 72 Core GeForce® GPUUSB 3.0 Provides 10x Faster Data TransfersSupreme Sound with SonicMaster technologySupport WiFi 802.11a/b/g/n & MiracastBattery life up to 17 hrs (pad + docking) Shop Modal header Top Beauty Sound Touch Response Ubiquity Applications Accessory 2560 x 1600 WQXGA IPS Stunning Resolution The Tradition of Excellence Goes On The New ASUS Transformer Pad continues our tradition of pairing exceptional technologies with the best user experience. From design to display and everything in between, ASUS Transformer Pad creates something wonderful for every user. play play Beauty A Perfect Vision of Tablet Technology Slim and stylish, the ASUS Transformer Pad is a work of art. Whether docked or on its own, its clean lines and bright display please the most critical eye. Our team worked to deliver the same intuitive experience without sacrificing its lightweight design. Design Where Classic Meets Contemporary We have taken everything about the original ASUS Transformer Pad design and engineered a clean new interpretation. From its slim docking station to its long-lasting battery, the New ASUS Transformer Pad is better in every way. Display A Feast for the Eyes The New ASUS Transformer Pad features a 2560 x 1600 resolution IPS display. IPS display technology provides you with wide viewing angles for accurate, vibrant colors even from extreme viewing positions. ASUS 2560×1600 Normal 1920×1200 2560 × 1600 The WQXGA display found in the new ASUS Transformer Pad features over a million more pixels than an HDTV. It features a 300ppi, 2560×1600 IGZO (Indium Gallium Zinc Oxide) display for brilliant high resolution visuals. Wide Color Gamut Features a 10.1-inch high-performance IGZO-TFT display with reduced energy consumption and a very wide color gamut. ASUS Splendid It's All in the Details Color schemes come to life with the new ASUS Splendid. You'll be amazed at textures and colors like never before. Camera Shoot Photos and Video Simultaneously Never miss a single moment with the new HD Camera package which now allows you to shoot videos and photos simultaneously. 5MP rear and 1.2MP front cameras let you capture memories in stunning clarity. ASUS Gallery Create and Share the Moments of Your Life Edit and organize all of your photos with the fluid Studio application. Crop and label photos and instantly share them with friends and family. Sound High Quality Audio with SonicMaster The New ASUS Transformer Pad delivers high quality audio to bring entertainment to life. Your listening experience will never be the same again when you hear your favorite tracks through precise and powerful SonicMaster speaker. SonicMaster Stunning Audio for Every Occasion Experience home theater-quality audio on-the-go with ASUS SonicMaster. Innovative resonance chambers within the GRAMMY Award-winning SonicMaster speaker package guarantee sterling clarity every time. AudioWizard Tune in to Customized Audio Make your movies and games come to life with customized sound by AudioWizard. Adjust and tailor audio settings to suit whatever is onscreen, the difference will amaze you. Music Mode Movie Mode Gaming Mode Speech Mode Recording Mode Speaker Be Immersed in Total Sound The New ASUS Transformer Pad features premium speaker that deliver immersive crystal clear audio. Touch Touch the World with Your Fingers The New ASUS Transformer Pad features a touch panel that gives you complete precise control whether you're gaming or surfing the web. " 10-Point Multi-Touch Conquer the Competition with Both Hands The New Transformer Pad has a 10-point touch display that let you take total control as you stay ahead of the game. Anti-Fingerprint Coating Make Every Touch Count Advancements in touch response technology tracks every swipe of your finger and helps you execute commands correctly the first time. From web surfing to typing and gaming, you're in complete control. Responsiveness Accelerate into a Lighting-Fast Future Experience high performance gaming on the New ASUS Transformer Pad and its NVIDIA® Tegra®4 1.9Ghz Quad-Core CPU & 72-core GeForce® GPU. Be enthralled by visuals with an added layer of depth and dimension. CPU Quad-Core The new ASUS Transformer Pad is powered by an NVIDIA® Tegra® 4 processor with a quad-core ARM Cortex-A15 CPU. The advanced Tegra® 4 architecture delivers record levels of both performance and battery life. This gives the new ASUS Transformer Pad superior graphics for smooth gaming and video playback; lightning-fast web browsing that includes support for WebGL and HTML5. GPU 72 - Core GeForce The new ASUS Transformer Pad with 72-core GeForce GPU provides smooth video playback at up to Ultra HD/4K (3840×2160) resolution to provide you with an immersive entertainment experience with HD movies and the latest Android games. Ubiquity Giving You Everything You Need The New ASUS Transformer Pad takes your tablet computing experience further thanks to its lightweight design and incredibly long battery life. Everything you need is virtually at your fingertips, no matter where or when you need it. Battery Life An All-day Tablet Experience With an incredible 17 hours of battery life, the New ASUS Transformer Pad gives you the power for all day computing. And if that's not enough, its innovative keyboard dock recharges your device as well. Thickness & Weight A Lighter Load for Long Days With its portable design and long battery life, it keeps you moving on through the day. USB 3.0 Increased Efficiency with USB 3.0 USB 3.0 gives you data transfer speeds that are up to 10 times that of USB 2.0. Webstorage Never Leave Your Information Behind The New ASUS Transformer Pad comes with ASUS WebStorage to give you access to all your files, photos, and documents wherever you are. Applications Supernote SuperNote combines the best note taking and painting functions in a single app. Scribble notes, write directly on photos and share them instantly. Floating Apps The clever Floating App lets you instantly switch between apps without having to close the previous one. Move seamlessly from surfing the web to email to gaming with just a swipe. Supernote Lite Floating Apps Accessory ASUS Transformer Pad Transcover Show Your True Me with Colorful Mobility.


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What's New
Albedo Font Family by Blue Vinyl
About: Albedo is a super chunky OCR font family with unique variations. Albedo Regular is a clean tech font that works well not only as a display font but also as a text face. Albedo Inline works very well when your going for that sci-tech look that is so popular now. Albedo 3D adds a whole new dimension to this font family, no pun intended! Buy this font and you will use it constantly and wonder how you ever did without it!
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> Academics > Course
Descriptions > Undergraduate
Course Subjects
ECHE 4360 (3-3-0) Foundations for Early Childhood EducationThis course surveys currently respected theories for educating the young child, along with their practical applications. Curriculum and materials will be examined and evaluated as related to state standards and a developmentally appropriate approach to the Texas Essential Knowledge and Skills (TEKS). Observations in local schools are required. Fall, Spring.Prerequisite: None.Cross Listed Courses: ECHE 5360
2003 Dallas Baptist University
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text: Chicago Tattoo Company: Donations for Rudy Carrillo By Nick Colella A good friend and coworker at Chicago Tattoo Company, Rudy Carrillo was hit by a car a few days ago while riding his bike home, Rudy has no insurance and two daughters to take care of. He has a broken mandible and is seeing a plastic surgeon today to help repair damages to his chin. The force of the hit was so bad that the front fork of his bike was sheered clean for the rest of the frame. We are asking everyone if they can make a donation to help out with Rudy's hospital bills while is out of work. We are trying to get a fundraiser together soon to help out as well. All donations can be sent to his PayPal at email@example.com Thanks... For more information please contact: Chicago Tattoo Company 1017 West Belmont Avenue Chicago, IL 60657 (773) 528-6969


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Short Cuts was commissioned by the Apollo Saxophone Quartet in 2003/4 and was originally scored for two sopranos, one tenor and one baritone.
This new version, however, asks for a different scoring of three Bb Clarinets, one bass Clarinet, and one Percussionist (Vibraphone and Marimba).
The work's main purpose is to play with two possible meanings for 'Short Cuts'. That is, both with the idea of sharp and cutting musical gestures and the idea of taking a different, shorter, path to reach a specific destination. But, most of all, it was written thinking of the wonderful sonority and the rare qualities of the ASQ, to whom the work was dedicated.


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Explore the area made famous by radicals and immigrants alike, the East Village is the lesser-known side of Broadway between Houston & 14th Streets. Our tour combines the history of German, Ukrainian, and Jewish immigrants with the long neighborhood legacy of labor activism. We also explore the evolution of local theaters from the Yiddish stages of the early 20th century to becoming the epicenter of the 1970s counter-culture music scene! Stops could include: the Fillmore East, St. Mark's Church-in-the-Bowery, the historic Marble Cemetery, the Public Theater, and sites associated with Peter Cooper, Dorothy Day, Peter Stuyvesant, Sophie Tucker, and the General Slocum disaster of 1904.
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IOWA CITY, Iowa, April 25 (UPI) -- President Obama, speaking at the University of Iowa Wednesday, praised the introduction of a Senate bill that would keep student loan rates at current levels.
In the second day of a two-day, cross-country swing to urge Republicans and Democrats to work together to keep college costs from rising, Obama told his audience he is ready to work with Congress to head off a doubling of loan rates scheduled to occur July 1.
Obama's remarks largely were a rerun of those he made Tuesday at the University of North Carolina at Chapel Hill and at the University of Colorado in Boulder, when he told the crowds he just finished paying off his own student loans eight years ago.
"Now, the good news is, the Senate introduced a bill last night that would keep student loan rates from doubling. That's the good news. And what's also good news is some Republican senators look like they might support it," Obama said.
"But I've got to tell you, the Republicans who run the House of Representatives have not yet said whether or not they'll stop your rates from doubling," he said. "And they've hinted that the only way they'd do it is if they cut things like aid for low-income students. So let me scratch my head there for a second. Think about that. We're going to help some students by messing with other students. That's not a good answer."
Obama took a poke at Republicans who have accused him of pushing the student loan issue to distract from the economy.
"What economy are they talking about?" Obama asked. "You are the economy. If you've got skills, if you've got talents, if you're starting a business, if companies are locating here in Iowa because it's got a well-trained workforce, that's the economy. That's how we're going to compete. Making sure our next generation earns the best education possible is exactly America's business. Making sure that education is available to everybody and not just the few -- that is America's business. Our future depends on it."
He ridiculed a remark by Rep. Todd Akin, R-Mo., who is running for the state's Republican U.S. Senate nomination. Obama did not mention Akin's name but referred to a remark Akin made Saturday at a candidates' debate in explaining why the government should not offer student loans.
"America has got the equivalent of the stage-three cancer of socialism because the federal government is tampering in all kinds of stuff it has no business tampering in," Akin said.
"Stage-three cancer?" the president said Wednesday as the audience of students laughed. "I don't know where to start. What do you mean? What are you talking about? Come on. Just when you think you've heard it all in Washington, somebody comes up with a new way to go off the deep end."


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Penobscot Theatre Company will present its popular Northern Writes Festival from May 3rd to May 5th at the historic Bangor Opera House.
Now in its 7th year, PTC's Northern Writes New Play festival continues to be a creative hotbed for new plays, nationwide. PTC received over 100 new plays from writers across the country. PTC's staff read them all and chose five full length and three shorts to have public play readings.
"Audience participation is a key component of the Northern Writes development process," says Artistic Director, Bari Newport, "and in 39 Seasons, we have developed perceptive audiences who know a thing or two about how to help a writer! At Northern Writes audiences provide thoughtful feedback in structured environment. It couldn't be done without them!"
This year's line-up of new play readings includes work from both emerging writers and popular, award winning artists, such as playwright, poet and novelist, Elizabeth Searle. The schedule for this year's festival is as follows:
Friday MAY 3
6pm KICK OFF RECEPTION (all invited)
7pm NEVERLAND STATION by Jack Rushton (Newbury, MA)
8pm PUDDING by Michael Tooher (Portland, ME)
Saturday MAY 4
2pm THE IMPORTANCE OF PLUMBERS by HG Andaleux (Holden, ME)
3pm MOM'S GIFT by Phil Olson (Newhall, CA)
5pm CAT AND MOUSE by Michael Wolfson (Valley Village, CA)
7pm A POSITION OF RELATIVE IMPORTANCE by Hal Borden (Philadelphia, PA)
Sunday MAY 5
12-1 Playwrights Pow-wow Brunch (event for local and visiting playwrights to interact)
1pm STOLEN GIRL by Elizabeth Searle (Arlington, MA)
2pm DUCK AND COVER by Mike Kimball (Portland, ME)
After each reading, audience members will have the chance to offer feedback and answer questions from and with the playwright.
Tickets are $10 for the entire weekend of readings. One may attend as few or as many events as they choose. As always, Penobscot Theatre full season subscribers are invited to attend all Northern Writes events as part of their subscription at no additional charge.
Northern Writes is made possible through generous funding from the Quimby Foundation.
Contact the PTC box office at 942-3333 for more info or visit www.penobscottheatre.org


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Acta Theologica
On-line version ISSN 2309-9089
Print version ISSN 1015-8758
Acta theol. vol.29 n.2 Bloemfontein Dec. 2009
Theft and robbery in chrysostom's time
H.F. Stander
The aim of this article is to study what Chrysostom said about theft and robbery in his community. His homilies on the New Testament will be scrutinized for information on this negative feature of the ancient world, since homilies are always important sources for information on social issues. It becomes clear that house-breaking was quite common, and that robberies were often associated with violence. Even tombs were robbed and were plundered of valuables. Robbers were severely punished and for a single theft one could spend the rest of one's life in prison. Prisoners were also dependent on their family or on the charity of Christians for food. But Chrysostom also looked at robbery from a theological point of view. He ascribed it to the working of demons. When we are robbed, we are confronted with various choices: we can curse the robber, or we can plot against him, or we can thank God. This study will make a contribution to our knowledge of the social history of the ancient world.
Keywords: Chrysostom, Homilies, Robbery, Social history
Trefwoorde: Chrysostomos, Preke, Rowery, Sosiale geskiedenis
When scholars speak about wealth and possessions in the ancient world, they usually refer to either the accumulation of wealth, or to the distribution of wealth, such as almsgiving. These are voluntary acts. But there is also another phenomenon which can cause an owner to be separated from his possessions, and that is theft or robbery. Robbery is the shady side of economy, wealth and possessions. This study will deal with this dark aspect of the an cient economical world. I will focus on what Chrysostom tells us in his homilies on the New Testament concerning theft and robbery.
Homilies are very important sources for information on social history (cf. Allen & Mayer 1993:260). Mayer (2008a:567) says that homilies give us access to the daily life of the world in which they played a role. This paper will shed light on an economical issue in the ancient world which has never been properly studied.
2. VARIOUS FORMS Of ROBBERY
Robbery was very common in Chrysostom's community and could take on various forms. There were, for example, pickpockets. Chrysostom says that they call such a person a 'cut-purse' () since he cuts through a purse () and then takes the gold.1 Travelling in the ancient world was dangerous, and travellers could fall victim to the forces of nature at sea or on land (Grossmark 2006:57; cf. also Leyerle 2000:462), and they also faced the risk of meeting robbers or pirates ().2 Robbery was even to be found within the Church.3 Even alms were stolen.4 Chrysostom5 says that he cannot believe the accusation that priests too steal, but kazhdan (1991:2033) says that hagiographical texts often relate cases of theft even in monasteries.
Others committed public robbery (), i.e., they robbed the state.6 Jury men were also guilty of robberies because of their frauds and plots.7 There were even kidnappers (, = slavedealers) and destroyers (lumew/nej) who stole children by seducing them by promising pleasures.8 It often happened that servants would rob their masters.9 These slaves often ran away after they had robbed their masters, and that enraged their masters.10 Chrysostom says that one should not think that women do not rob or steal. They could do it through means of their husband.11
Pohl (2006:26) says that in Late Antique society, violent behaviour was highly organized and involved well-trained war-bands and armies. This also becomes clear in Chrysostom's writings since he says that robbers often operated in groups and formed bands ().12 They would then elect a captain of the bands.13
Housebreaking was a reality. When night arrived, the occupants in the house were in fear of the possibility to be robbed and even to be killed.14 Robbers and violators of tombs definitely preferred to strike at night.15 Home owners had to take various precautionary steps to prevent housebreaking. They, for example, would light a candle () so that thieves could not enter the house for fear of being caught.16 They would also lock the doors with bolts (. ), and put bars against the doors,17 and often there were even guards () and outer guards ().18 The state maintained these night guards and night police (cf. kazhdan 1991:2033). House owners would even arm themselves to ward off the attacks of robbers (cf. Jeffreys 1991:644).19 They also had dogs to bark against robbers.20 Magical signs (such as a draw ing of the magic eye on a wall) were also used to ward off, or to discover the thief (kazhdan 1991:2033). But all these precautionaries did not help.
A housebreaker () would cut though the wall ( or )21 and rush into the chamber.22 Often robbers would wear a mask () to conceal their faces23 when they broke through a wall, entered a house, put out the candle (),24 or extinguished the lamp (),25 opened a chest (), and tore off seals ().26 Any valuable item, such as golden vessels () or precious stones () could be stolen.27 They would then carry off their booty.28
When the house owner noticed that he was robbed, he would run after the robbers and would even call others to stop them.29 But if he saw that he could not overtake the thief, he would stop running. The victims would nevertheless curse the robber, or plot against him.30 The best remedy against robbery is not to gather too much wealth.31 One should not fill one's vessel with overwhelming cargo. If you are lightly equipped, you have nothing to fear.
It is clear from Chrysostom's homilies that robberies were often associated with violence.32 Robbers were often armed.33 They could carry a sword and would not hesitate to use it ().34 The robbers would brandish their sword () at their victims, and threatened them with death.35 They often injured their victims.36 People lived in fear of being killed by robbers who broke into their houses.37 That is why house owners had to arm themselves to be able to defend themselves against the attacks of robbers. Many ancient sources indicate that violence occupied a prominent place in ancient cultures, but Zimmermann (2006:351-352) says that it is definitely not accurate to claim that ancient cultures were more violent than others.
Not even in one's death could one flee from robbers, for robbers also burst open tombs and coffins () to rob rich people.38 It was very common to rob tombs ().39 Grave-robbing refers to various crimes such as the desecration of burial places, the plundering of valuables, the theft of building material, and even the unauthorized exhumation of corpses (Burgmann & kazhdan 1991:867). These tomb-violators would even strip the body of its grave-clothes, and take the coffin also, and leave the corpse naked and in the open.40 This was done to get hold of wealth which was buried with the corpse.41
Though the robbing of tombs was so common, Chrysostom argues that it was unlikely that the body of Christ could have been stolen.42 He has many arguments to prove his point. In the first place there was a seal upon the tomb. There were also many watchmen and soldiers. Chrysostom's most important argument is that there was no motive for stealing the body. Why would anybody have done it? They would definitely not do it to feign the doctrine of the resurrection, since such a doctrine would not even enter their mind.
Then Chrysostom uses another very interesting argument which discloses to us how corpses were prepared for burial in his time. He says that napkins were stuck on the body with myrrh. It was therefore unlikely that the disciples would steal the body, since it would take too much time to strip the body, and it would be regarded as a dishonouring of the body to steal it naked. He says:
Especially when it was myrrh, a drug that adheres so to the body, and cleaves to the clothes, whence it was not easy to take the clothes off the body, but they that did this needed much time, so that from this again, the tale of the theft is improbable.43
Elsewhere44 Chrysostom again says that corpses were buried with much myrrh, "which glued linen to the body not less firmly than lead". Chrysostom then argues that one cannot even listen to those who argue that the body of Jesus was stolen. It would take a thief a long time to undo the clothes and they would know that they would then not be able to escape detection if they had done so.
6. THE CHARACTER Of ROBBERS
Robbers are not completely evil, and do have virtues as well.45 Evil cannot subsist if it does not have some good. Robbers, for example, are not devoid of conscience in their dealings, and they do have some shame. That is why they do not steal openly.46 One can also find concord amongst robbers47 and they can even display love.48 But this type of love stems from an impure heart, which is false and hypocritical.
Robbers always live in fear and can look no one in the face with confidence.49 They are shameful of their acts. That is why they wear a mask, and commit their misdeeds clandestinely under a veil of solitude and darkness.50 They are not satisfied with what they possess, and even look upon the sun itself with suspicion.51 Robbers often rob rich people,52 but they also rob people who are poorer than themselves.53
Punishment could be very severe. Chrysostom says that one should not think that because the sin is committed in a moment, that therefore the punishment too should be a matter of a moment.54 He says that it happens that for a single theft, one could spend your whole life in prison, or in the mines. According to a study by Tovar (2006:103, 107-108) conditions in the prisons were very difficult, and people could die in prison. The worst problem was hunger. Prisoners were not provided any food at all by the prisons, and were dependent on their friends and family or the charity of Christians. This is confirmed by a remark of Chrysostom who says that life was often very hard for these convicts, because they could struggle with continual hunger and every kind of death.55 He says that if a man steals another's garment, or cut his purse, his sides are flayed (), and he is given over unto death.56 Robbers were even tortured () and racked ().57
Chrysostom says that thieves who are caught, should give fourfold of what they have stolen. If, however, they used violence when they stole, they should give tenfold and much more.58 Robbers () and tomb-breakers () were scourged (), and were also put in prison.59 Punishment could even include the mutilation of limbs (kazhdan 1991:2033). When they were brought to court, they sank with terror. They knew that death was imminent.60 Late Antiquity was notorious for legitimized violence and several theologians gave arguments in its support (Clark 2006:137-146).
Chrysostom tells us that when you find your goods in someone's possession, you may demand satisfaction from that person, while the person who had stolen the goods, is acquitted.61 He adds that though "ten thousand punishments" have been invented for men, including the stake () and the rack (), they would scarcely ever hang a woman, but limit men's anger to smiting her on the cheek.62 If she is pregnant, and it is absolute necessary for her to be hung, they would still not, out of respect, hang her. While it is a disgrace for a man to strike a woman, it is a much greater disgrace for a woman to smite a woman. Therefore, if a woman steals, one should merely watch her, and take care of your goods, but you should not punish her.63
Robbery should not merely be defined as "taking the property of others". A covetous person () can also be regarded as a thief () or robber ().64 He is even worse than robbers since robbers steal at night, but covetous people are shameless and steal with an open face in the middle of the market-place.65 A covetous person commits fraud and carries off his spoils with confidence out of the door in the sight of those whom he has injured. The actions of such a man are therefore more shameless () and tyrannical () than the actions of other robbers.66 When one buys and sells and tries to pay less than the value, one is also guilty of robbery.67
Adultery is also a form of robbery.68 It is even crueller than ordinary robbery. That is why someone whose marriage is invaded, grieves much more than one whose riches were carried off.
Robberies do not take place without the working of a demon. Chrysostom says that it is a demon who arms the robbers.69 The demon even knows where our treasures are. And if the demon sees that we grieve at the loss, he will attack us again. But if we despise the act and laugh at it, the demon will stop doing it.70 One can nevertheless argue, according to Chrysostom, that it was God who took away from you that which the robber had stolen.71 That is also what Job did when the devil took away all his possessions. Job then said: "The Lord has taken away."
There is no difference between petty theft and the theft of large items.72 Similarly, there is no difference between the theft of gold and the theft of silver. Your motive is the same. It is only a matter of coincidence that one steals something small, because if you had the opportunity to steal something big, you would also have stolen that.73 Chrysostom bases his argument on the fact that the widow who threw in two mites, did not contribute less than they who cast in gold. God judges the intention (),74 and not the amount of the gift. And if this principle applies to almsgiving, it must also apply to wrongful dealings. If the widow who contributes two mites is considered to be equal to the greatest givers, because of her good intention, similarly he who steals two mites is as culpable as those robbers of big things.75
But then Chrysostom argues that actually it is worse to steal small items than large items.76 To prove his point, he says that a drunkard who has become drunk after drinking bad wine, is actually worse than a drunkard who has drunken good wine, since in the case of the latter the drunkard does actually have a good excuse!77 Chrysostom says that we should remember to always judge the intention, and not the act, if one wants to know whether something is right or wrong.
It is not poverty that causes robbery. Poverty compels us to work. Theft is caused by idleness.78 Covetousness and the tendency not to neglect one's own interests, and to seek the interests of others, lead to robbery.79 Chrysostom's advice to those who have been robbed, is to merely give away what remained after the robbery.80 One should lighten your ship in order to survive. One tends to cling to that which was not stolen, but that is almost like filling the ship with water.81 However, to give your money to the voluntary poor was regarded as more attractive than to give to those who suffer from involuntary poverty (Mayer 2008b).
Though a rich man can be reduced to poverty by the attacks of robbers, a Christian can never be robbed of his virtue.82 One should not feel arrogant by the fact that you yourself do not steal. If you examine your own life, you would find out that though you don't steal (), you are still rapacious (), and overbearing (), and guilty of many other such things.83
It was regarded as a disgrace to be robbed.84 But the one who is being robbed, is not the only unhappy person, since the robber himself is unhappy. The latter is unhappy either because he knows there will be a future judgement, or, if he does not believe in it, he is unhappy because of his feel of shame.85 furthermore, one should never think that one may commit robbery in order to give alms. Such an act cannot be called robbery. It should be called harshness () and cruelty (), and it is an insult () to God.86 To prove his point, Chrysostom refers to Cain who insulted and offended God when he brought inferior gifts to him.
Love can overcome robberies. Nobody would, for example, rob someone whom they love, but would rather give him his own possessions.87 Christ could transform the life of a robber. He, for example, declared that a thief could become a citizen of Paradise.88
The best remedy against any urge to steal or to do anything wrong, is to continually think of the Day of Resurrection and of the Judgment-seat ().89 Such reflections will check all our evil impulses. But those who steal or covet will not be allowed to enter the kingdom of God.90 We can see this principle in our everyday life as well: when a soldier acts unworthily towards his king, he is not allowed to see the king.
One should thank God and glorify him when we are being robbed, and God will always reward us.91 Do not think that since you were a victim, you had no choice, and therefore one cannot expect God's favour. Everyone who has been robbed does have a choice. We can choose to be discontented, or impatient, or utter ten thousand curses against the robber, or to speak ill of him, or to plot against him, or we can choose to thank God. That is why God will reward us, for deciding to make a sound choice.92 One may not refrain from giving a loaf of bread or a few pence to a robber.93 God ordered us to pray for peace and the good estate of the world. We are thus ordered to pray on behalf of all men, and this means that we should also pray for robbers and the violators of tombs.
Robberies and theft were as common in Chrysostom's world as it is today in our modern world. Robberies could take on many different forms, from pickpocketing to housebreaking and the robbing of tombs. Crime was often accompanied by violence. Good citizens took precautionary steps, but the criminals always tried to outwit them. Nevertheless, severe punishment awaited the criminals in Chrysostom's time. It was again clear from this study that homilies can give us very interesting information on the social life of contemporary society.
ALLEN, P. & MAYER, W. 1993. Computer and homily: Accessing the everyday life of early Christians. VC 47:260-280. [ Links ]
BURGMANN, L. & KAZHDAN, A.P. 1991. Grave-robbing. In: A.P. kazhdan (ed.), The Oxford Dictionary of Byzantium (Oxford: Oxford University Press), p. 867. [ Links ]
CLARK, G. 2006. Desires of the hangman: Augustine on legitimized violence. In: H.A. Drake (ed.), Violence in Late Antiquity. Perceptions and practices (Aldershot: Ashgate), pp. 137-146. [ Links ]
GROSSMARK, T. 2006. The inn as a place of violence and danger in rabbinic literature. In: H.A. Drake (ed.), Violence in Late Antiquity. Perceptions and practices (Aldershot: Ashgate), pp. 57-68. [ Links ]
JEFFREYS, M.J. 1991. Dogs. In: A.P. kazhdan (ed.), The Oxford Dictionary of Byzantium (Oxford: Oxford University Press), p. 644. [ Links ]
KAZHDAN, A.P. 1991. Theft. In: A.P. kazhdan (ed.), The Oxford Dictionary of Byzantium (Oxford: Oxford Univ. Press), p. 2033. [ Links ]
LEYERLE, B. 2000. Communication and travel. In: P.f. Esler (ed.), The Early Christian World (London: Routledge), pp. 452-474. [ Links ]
MAYER, W. 2008a. Homiletics. In: S.A. Harvey & D.G. Hunter (eds.), The Oxford Handbook of Early Christian Studies (Oxford University Press), pp. 565-583. [ Links ]
MAYER, W. 2008b. Poverty and generosity toward the poor in the time of John Chrysostom. In: S.R. Holman (ed.), Wealth and poverty in Early Church and society (Grand Rapids: Baker Academic), pp. 140-158. [ Links ]
POHL, W. 2006. Perceptions of barbarian violence. In: H.A. Drake (ed.), Violence in Late Antiquity. Perceptions and practices (Aldershot: Ashgate), pp. 15-26. [ Links ]
TOVAR, S.T. 2006. Violence in the process of arrest and imprisonment in Late Antiquity. In: H.A. Drake (ed.), Violence in Late Antiquity. Perceptions and practices (Aldershot: Ashgate), pp. 103-112. [ Links ]
VIKAN, G. 1991. Locks and padlocks. In: A.P. kazhdan (ed.), The Oxford Dictionary of Byzantium (Oxford: Oxford University Press), pp. 1243-1244. [ Links ]
ZIMMERMANN, M. 2006. Violence in Late Antiquity reconsidered. In: H.A. Drake (ed.), Violence in Late Antiquity. Perceptions and practices (Aldershot: Ashgate), pp. 343-357. [ Links ]
1 Hom. on Jn. lx.6 (PG 59.335A).
2 Hom. on Jn. lxiv.4 (PG 59.359C); cf. also Hom. on Rom. xi (PG 60.491B).
3 Hom. on Jn. lxiv.4 (PG 59.359C).
4 Hom. on Ac. xiv (PG 60.116D).
5 Hom. on 2 Tim ii (PG 62.611A).
6 Hom. on Jn. lxxxii.4 (PG 59.446C).
7 Hom. on Jn. lxxxii.4 (PG 59.446C).
8 Hom. on Ac. vi (PG 60.60D).
9 Hom. on Ac. xxxix (PG 60.281B); Hom. on 2 Tim. x (PG 62.660D); Hom. on Eph. xvi (PG 62.112D).
10 Hom. on Philem. ii (PG 62.710A).
11 Hom. on 1 Tim. viii (PG 62.541A).
12 Hom. on Mt. lvii.3 (PG 58.561B); Hom. on Ac. vi (PG 60.60C: ).
13 Hom. on 2 Tim viii (PG 62.648B); Hom. on Ac. xvii (PG 60.139D: ).
14 Hom. on Mt. lxix.4 (PG 58.653D); Hom on Philipp. iii (PG 62.195D).
15 Hom. on Mt. lvii.5 (PG 58.564C); 1 Thess. ix (PG 62.449B-C).
16 Hom. on Eph. xviii (PG 62.122B).
17 Hom. on Mt. lxix.4 (PG 58.653D); Hom. on 1 Cor. xv.ii (PG 61.127BC). The ancients did not only make use of sliding and turning key-lock systems, but they also made extensive use of portable padlocks (cf. Vikan 1991:1243-4).
18 Hom. on Thess. I (PG 62.396B-C).
19 Hom. on 1 Thess. ix (PG 62.450C).
20 Hom. on Ac. xvii (PG 60.139D).
21 Hom. on Jn.lx.6 (PG 59.335A); Hom. on Ac. xxv (PG 60.195B); Hom. on Rom. ix (PG 60.472B); Hom. on 1 Cor. xi.6 (PG 61.92B: ); Hom. on 1 Thess. x (PG 62.460C).
22 Hom. on 1 Thess. iii (PG 62.413B).
23 Hom. on Jn. lx.5 (PG 59.334D).
24 Hom. on 1 Cor. xi.6 (PG 61.92B).
25 Hom. on 1 Thess. xi (PG 62.462B-C).
26 Hom. on 1 Thess. x (PG 62.460C).
27 Hom. on 1 Thess. iii (PG 62.413B).
28 Hom. on 1 Thess. iii (PG 62.413B).
29 Hom. on 2 Tim. x (PG 62.662C).
30 Hom. on Jn. lxxi.3; (PG 59.388A).
31 Hom. on Eph. xiii (PG 62.98D).
32 Hom. on Jn. lx.5-6; (PG 59.334D-335A).
33 Hom. on Rom. xi (PG 60.487A).
34 Hom. on 1 Thess. ix (PG 62.450C).
35 Hom. on Mt. lxvi.3 (PG 58.629D).
36 Hom. on Mt. lii.5 (PG 58.523C).
37 Hom. on Philipp. iii (PG 62.195D; Hom. on Rom. ix (PG 60.472B).
38 Hom. on 1 Cor. xxxv.13 (PG 61.304C).
39 Hom. on Mt. xxxvi,4 (PG 57.418D); Hom. on Mt. lv,2 (PG 58.542C); Hom. on Mt. lxxxvii,4 (PG 58.774B); Hom. on Rom. ii (PG 60.491A); Hom. on Rom. iii (PG 60.415A); Hom. on Rom. vii (PG 60.448D); Hom. on Rom. xi (PG 60.491B); Hom. on Eph. viii (PG 62.57B); Hom. on Philipp iii (PG 60.491A); Hom on 2 Thess. i (PG 62.472B); Hom. on Jn. xxxiii.3 (PG 59.192D).
40 Hom. on 1 Cor. xxxv.13 (PG 61.304D).
41 Cf. Hom. on 1 Cor. xxxiv.9 (PG 61.293D).
42 Hom. on Mt. xc,1 (PG 58.787C-789B).
43 Hom. on Mt. xc,1 (PG 58.788D-789A).
44 Hom. on Jn. lxxxv.4 (PG 59.465A-B).
45 Hom. on Ac. ii (PG 60.32D).
46 Hom. on Ac. ii (PG 60.32D).
47 Hom. on Mt. xxxv.1 (PG 57.405B).
48 Hom. on 2 Cor. xxvii.3 (PG 61.587A); Hom. on 1 Tim. ii (PG 62.509D).
49 Hom. on 1 Tim. xii (PG 62.560B).
50 Hom. on Jn. lx.5 (PG 59.334D).
51 Hom. on 1 Tim. xii (PG 62.560B).
52 Hom. on 1 Tim. xvii (PG 62.594D); Hom. on 1 Tim xviii (PG 62.598D).
53 Hom. on 1 Thess. x (PG 62.460D-461A).
54 Hom. on 1 Cor. ix.2 (PG 61.77A).
55 Hom. on 1 Cor. ix.2 (PG 61.77A).
56 Hom. on 1 Cor. xii.9 (PG 61.102C).
57 Hom. on Eph. xiv (PG 62.102D).
58 Hom. on Mt. lii.5 (PG 58.525A).
59 Hom. on Jn. lx.5 (PG 59.334D); Hom. on Heb. xxix.2 (PG 63.204B).
60 Hom. on 2 Tim. v (PG 62.629A).
61 Hom. on 1 Cor. xv.11 (PG 61.127D).
62 Hom. on Eph. xv (PG 62.109D-110A).
63 Hom. on Eph. xv (PG 62.110A-B).
64 Hom. on 1 Thess. x (PG 62.460B-C).
65 Hom. on 1 Thess. x (PG 62.460C).
66 Hom. on 1 Thess. x (PG 62.460C-D).
67 Hom. on Jn. lx.6 (PG 59.335A).
68 Hom. on 1 Thess. v (PG 62.424C).
69 Hom. on 1 Thess. iii (PG 62.414B-C).
70 Hom. on 1 Thess. iii (PG 62.414C).
71 Hom. on 1 Thess. iii (PG 62.413C).
72 Hom. on 2 Tim. iii (PG 62.617B-C).
73 Hom. on 2 Tim. iii (PG 62.617B-C).
74 See also Hom. on Jn. lx.6 (PG 59.335A).
75 Hom. on 2 Tim. iii (PG 62.617C-618A).
76 Hom. on 2 Tim. iii (PG 62.618A-B).
77 Hom. on 2 Tim. iii (PG 62.618B).
78 Hom. on Eph. iii (PG 62.20C).
79 Hom. on Mt. lxxvii.6 (PG 58.710C); Hom. on Mt. lxxx.3 (PG 58.727D); cf also Hom. on 1 Cor. xv.11 (PG 61.127B-C).
80 Hom. on 1 Thess. iii (PG 62.414D-415A); cf. also Hom. on Eph. xxii (PG 62.156D).
81 Hom. on 1 Thess. iii (PG 62.415A).
82 Hom. on 1 Tim. xviii (PG 62.599A).
83 Hom. on 2 Tim. ii (PG 62.611B-C).
84 Hom. on Eph. xxii (PG 62.157A).
85 Hom. on 2 Tim. v (PG 62.628C).
86 Hom. on 2 Tim. vi (PG 62.634B).
87 Hom. on 2 Tim. vii (PG 62.640C).
88 Hom. on Jn. xii.2 (PG 59.83D).
89 Hom. on Jn. xlv.3 (PG 59.255D).
90 Hom. on Jn. l.3 (PG 59.282B).
91 Hom. on Jn. lxxi.3 (PG 59.387D-388A).
92 Hom. on Jn. lxxi.3 (PG 59.387D-388A).
93 Hom. on Rom. xxi (PG 60.607A).


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it is HOT here in Tennessee Ridge! Hardly no rain, the grass is dry, it's humid........but, i am still in the mood to make fall and halloween goodies ;)
i have several new 'olde grungy primitives' for the fall and halloween season up for auction right now..........a new pattern too ;) here is a widget to give you a sneak peek, and you can click on them to go right to my auctions!
i also have a new FREE e-pattern!!!! i am so excited to see how many people downloaded the last free e-pattern.....over 1800 downloads!!!! And it was only up for about 4 days.....thats great :).......so be sure to keep an eye out for the free e-pattern and check to see when it changes to another freebe.......you can go to my website at http://www.tennesseeridgeprimitives.com to find the free e-pattern, or click on the left of this page and go right to the page from here ;)
Ok........LOTS more will be coming in the next couple of days, so be sure to keep watching for new "OLDE" primitives ;)
until next time...................peace & love
Tuesday, June 19, 2007
News From Tennessee Ridge, Tennessee ;)
it is HOT here in Tennessee Ridge! Hardly no rain, the grass is dry, it's humid........but, i am still in the mood to make fall and halloween goodies ;)
Posted by Becky at 8:38 PM 0 comments
Saturday, June 09, 2007
Summer Time.............
Well summer is in full force here in Tennessee.......The kids are out of school...YEAHHHHHH I am glad too ;)......I love having them here....yelling at each other ;).....I can remember summer time when I was a kid....Oh we had so much fun! Me and my sister would get up early in the morning, (Because our mom TOLD US TO!) and we went outside and PLAYED! We actually knew how to PLAY back then....now my kids play, but they think that they have to have some kind of TV or video game to PLAY with........That's not playing! We played! :) I can remember we used to play and pretend......We would play "Bewitched".......LOL....My sister was the Mother, "Endora" and I was always "Samantha"........we would wiggle our noses and zap in and out like we were witches ;)......all it took was a little 'imagination'! I think that our kids need to learn how to 'imagine' more...........The world would be a better place ;).............or maybe not....who knows ;)
Either way it would be FUN :)
Well all of this talk about "Witches" has put me in the mood for a couple of my fall/Halloween goodies....Oh I LOVE making Halloween stuff!!!!!! Here is a sneak peek............I also have the pattern for this one in my ebay store, and on my website.....
Hope ya like................:)
Until next time.......
Posted by Becky at 9:00 PM 0 comments
Sunday, June 03, 2007
NEW Pattern.....and NEW FREE PATTERN
I also did a pattern for my crow door doll with the stars hanging from his beak.....time to get busy and sewing for those 4th of July holidays...................
Have a GREAT day!!!!!!
Posted by Becky at 9:39 PM 0 comments


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Rose Art Gallery
Glass Cutting Board Decorative Plate Bee Pink Flowers - 8" x 11"
This beautiful, high quality tempered glass cutting board features an original fine art photograph by Regan Rose, entitled: "Bee in Pink Flowers". Made of 3/16" tempered glass with textured surface and white back with clear bumpers. Add to your decor, spice up a dinner party, or give a unique gift of art. Dishwasher safe.
- Tempered glass cutting board is dishwasher safe with non-skid feet that protect your countertop or table while chopping vegetables, fruit, slicing cheese, bread or meat.
- Features an original fine art photograph by Regan Rose
- A decorative piece that is also useful in your kitchen for prepping or serving
- The non-porous surface resists heat, scratches, stains and bacteria
- Makes a beautiful, unique gift that can be displayed on an easel or can hang on the wall between uses.


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St. Paul, MN (SportsNetwork.com) - Kyle Brodziak scored two goals to help the Minnesota Wild end a nine-game losing streak against the St. Louis Blues with a 4-2 win at Xcel Energy Center. Nino Niederreiter added a goal and one assist for the Wild, who are streaking into the playoffs. Minnesota, which had previously clinched the Western Conference's first wild card spot, has won four straight and picked up at least a point in its last seven games (6-0-1). John Curry, the fifth goalie to start a game for the Wild this season, made 43 saves in his debut with the club. "He's a gamer and a battler. He showed that tonight. Obviously, very pleased for him. It was a long road back for him," Minnesota head coach Mike Yeo said about Curry. While Minnesota is rolling, St. Louis saw its losing streak grow to a season- worst four straight. The Blues were leapfrogged by Colorado for first place in the Central Division. Both teams have 111 points, but the Avalanche have more non-shootout wins. Ryan Miller was pulled in the third period after allowing four goals on just 13 shots. The tone of the game changed in the second period, when Minnesota forward Mike Rupp caught St. Louis forward T.J. Oshie with a shoulder to the head. The hit, which occurred on a delayed high-sticking penalty to Wild defenseman Marco Scandella, drew a match penalty and gave the Blues a two-minute 5-on-3 power play at 10:30. "Obviously, (Oshie) is out. He's like everything else at this time of year, he's day-to-day, but certainly a tough hit to take right now," said Blues head coach Ken Hitchcock. St. Louis defenseman Kevin Shattenkirk scored on the ensuing two-man advantage, tying the game at 1-1 at 11:05. Not much went right for the Blues during the rest of the power play. The Wild quickly reclaimed the lead with a shorthanded goal. Brodziak, who hadn't scored since March 8, buried the rebound of a Matt Cooke shot at 12:24. St. Louis, however, tied it with a shorthanded tally of its own. Minnesota defenseman Ryan Suter mishandled the puck at the offensive blue line, resulting in a rush for the Blues. Jaden Schwartz converted a feed from Alexander Steen at 16:01 of the second. The Wild moved back ahead seconds after the power play ended, as Matt Moulson put home a saucer pass from Dany Heatley with 2:30 left in the second. Brodziak scored his second goal 58 seconds into the third period for a 4-2 advantage. The Blues had a healthy 17-5 shot advantage in the first period, but found themselves trailing 1-0 on Niederreiter's deflection goal at 14:02. Game Notes Minnesota captain Mikko Koivu played in his 600th career NHL game ... Curry played in his fifth career NHL game and first since Jan. 16, 2010 as a member of the Pittsburgh Penguins ... St. Louis' last four-game losing streak came during a five-game slide from Feb. 1-11 last season ... Blues captain David Backes missed the game with a lower-body injury ... Wild defenseman Christian Folin made his NHL debut.
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A Coach In The U.S. spotlights international coaches who have made successful careers in the U.S.
Matt Pearson spent years traveling Europe to study the world's best academies before becoming Director of Coaching for Northwind Soccer Club in Chicago, IL.
YESsoccer COO Matt Brown caught up with Matt recently and asked him to tell us how he made it in America...
Matt, tell us about your background and how you got into coaching?
I grew up in the West of Scotland where soccer was and remains somewhat of an obsession. You can't escape it. I was fortunate to get my start in coaching with AC Milan, working on their youth programs when I was 21, and to be able to apprentice under a number of very talented coaches in the U.K., Spain and Malta and Greece. Nothing beats practical coaching experience, and learning to deal with all of the day-to-day situations that come up in coaching young players.
Why Did You Choose To Coach In The U.S.?
I had experienced North American soccer during the U20 FIFA World Cup in Canada back in 2007, when we were based in Toronto. We visited Montreal and Edmonton, and everywhere we went people wanted to talk soccer. You could really sense that it was a sport on the rise on this side of the Atlantic. So when the economy in Greece got a little shaky a few years later, I thought about applying with a stable U.S. company, and that led to a conversation with you, Matt, about working with YESsoccer.
What Is Your Coaching Philosophy?
To me, soccer is about enjoyment. Youth soccer was the start of my love for the game, and so as a coach I believe that I have a duty to foster that same love among young players. I see my role within the local community and club that I serve as one that will provide opportunities to help players develop their skills in a well-organized, safe and enjoyable environment.
And I measure success by the number of players who return next season, not by the number of goals or game we win. I like to make sure that the principles of the Fundamentals get through to players, and also to their families.
However, I know that there is never just one solution in soccer. From a young age, I always had coaches that brought different perspectives to the game, and that instilled in me a curiousity to see what new methods are out there and how I can continually improve both professionally and personally.
Are there any differences between coaching players in the EU and the US?
Options. In the US, kids have the option to play Soccer, American Football, Basketball, Hockey, Lacrosse, etc. That's very different from Europe.
How has your coaching career developed since your arrival in the US with YESsoccer?
Probably the biggest development in my coaching career happened last summer when I worked with Paul Halford and Sam Snow during the US Soccer National Youth License. I took a lot from that course and began to understand more about coaching from an educational perspective. After spending so much time in the game back in Europe where everything was about winning, it has been a breath of fresh air to get back to the grassroots level and work with the players who are starting out on their soccer careers.
Tell us about your current club, role & responsibilities?
I'm at Northwind Soccer Club, the travel side of the AYSO Region 418. Whilst AYSO offers recreational opportunities to over 3,000 players in the downtown Chicago area, Northwind Soccer Club offer players the opportunity to participate e in competitive leagues. At the moment, I am responsible for driving the technical side of the program, which includes 21 Teams.
The biggest asset at the club is that we have a great team both on and off the field. A lot of praise must go to the coaches who implement the vision that will enable the club to grow and get better. 16 of our 21 teams have been moved up in their divisions! With the full support of Program Director Brad Webster, the committee and the volunteers who enable the club to function and operate over 21 teams, we really do have a shared vision of how we want to implement change and grow the club moving forward.
What advice would you give to a coach in the UK thinking about joining YESsoccer in the US?
Be Prepared. With the wealth of information available on the Internet and the new investments that YESsoccer has made in its new session planner and suchlike, there is no reason not to be organized and ready for the challenges ahead. It is preparation that will help you succeed.
Be Confident. If you have played the game, coaching can be easier. However, your confidence and enthusiasm has to shine through. Don't be afraid to change things and make them better.
Be Humble. The best coaches are coachable themselves. Humility allows you to learn from others, every day.
Most of all, I would say enjoy it!
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Conservation and Environment in Peru: Monthly Updates
Monthly Update - December 2007
As 2007 comes to an end it is time to look back on a truly amazing year here in the Amazon with numerous successes, various new projects and also some mistakes to learn from. Still it is perhaps the final piece of news from this year that gives me the most pleasure to report. Reserva Ecolgica Taricaya is now the first official animal sanctuary in Peru.
We had visits from government officials and vets this month and they were so impressed with the infrastructure at the lodge and the health and vitality of our rescued inhabitants that they pushed the paperwork through surprisingly quickly by Peruvian standards. Just last week we were officially recognised as the first institution legally able to receive confiscated animals and release them back into their natural habitat. As many of you know we have been unofficially operating with dubious verbal consent from the authorities for several years but we were never able to expand or corroborate with other interested parties as the permission was never official. Heads of department in Madre de Dios were unwilling to risk sanctioning a new program and so we were stagnated for a long time. But at Taricaya we never throw in the towel and after many trips to Lima, constant badgering and several heated discussions we have finally achieved the well-deserved status of "animal rescue centre". This fantastic news is a tribute to the hard work of everyone involved with Taricaya over the last few years and I thank everyone who had a part to play be it large or small.
December saw us bid farewell to a resident of the rescue program as we released our brown capuchin monkey (Cebus apella) back into the wild. It is always very satisfying to release an animal back into its natural environment and this was no exception. The young male disappeared off immediately and has undoubtedly united with one of the several wild troops we have seen around the reserve. We also released a slightly more dangerous resident this month too! We had a rescued a two metre boa constrictor (Boa constrictor) in Puerto Maldonado that had been found out the back of what used to be Brombus. It was about to be killed by the workers clearing the area as their lack of knowledge leads them to consider all snakes potentially lethal to humans. Fortunately we heard the commotion and managed to prevent the unnecessary slaughter and I had the pleasure of releasing this 10 kilo monster after it had become well and truly irritated by its journey down river in a sack. It was not the easiest task; extracting the serpent from its temporary home but finally I got it out and after measuring it, released it near the creek. Hopefully it will discover that there are plenty of rats and mice to be had around the animal enclosures and will become part of our pest control system! The other residents in the program are all in excellent health and I am confident that the start of 2008 will see us able to release several of our longer standing residents. The yellow-ridged toucans (Ramphastos culminatus) have tripled in size since their arrival and are improving the flying skills constantly. The yellow-crowned parrots (Amazona ochrocephala) are also almost ready for release as are our night monkeys (Aotus sp). This is great news as we will be releasing some of our longest standing inhabitants which is always greatly satisfying but also we will be needing the space as we ready ourselves for the influx of new animals with the new permits we have been granted.
Another great piece of news to round off the year is the completion of our latest construction- the new dining room. This building has taken a while to complete simply due to its size and painting it alone has taken us almost a month. Still new volunteers arriving next month will be welcomed by this fantastic new building with its balcony overlooking the river and much more space inside for eating, relaxing or escaping from your roommate for a while!
Elsewhere at Taricaya we have been working hard on the farm as the first storms always leave a wake of destruction behind them. We needed to re-open the lines of heliconia flowers, clear the coffee and cocoa plantations and cut back the open areas around the mahogany saplings. It was hard work under an unusually hot sun but over the last few weeks we have managed to finish it all and the farm is looking very healthy and green thanks to the first heavy rains and the hard work by everyone to clear all the debris and cut back the encroaching jungle! We have also been able to harvest the cocoa this month and the lodge has been filled with the wonderful smell of freshly made chocolate as we sampled the first batch ourselves.
Many of you will recall that the aim of the pilot farm is to encourage our neighbours and other local communities to get involved with our program and thus help themselves improve their standard of living whilst simultaneously reducing their impact on the ecosystem. This ideal is one that we have had since the creation of the farm but as you will recall it has taken a long time for people to come to trust us after previous disappointments with other organizations. This month we have had two very positive requests that have made all the hard work worthwhile. Firstly our neighbours across the river in the San Pablo community have requested flowers and coffee plants for their farm. Pedro has been working with us for a couple of years now but he was only interested in livestock so we helped him with guinea pigs, sheep and donkeys. However, he has seen our successful flower production at his neighbour's farm (Percy's) and he now wishes to get involved in this area also. This is very encouraging and a just reward for our patience in building up local confidence. Nonetheless, we still had to transfer the saplings from our farm to his and this was very hard work under a blazing midday sun. Still, as usual, no-one quit and after two days of hard work we had transplanted over 500 bulbs onto his farm and now the rains should help them establish roots quickly. The second piece of good news concerns the Ese'eja community of Palma Real. We have been working with the head of the community in developing some projects for next year in conjunction with the local council and they are very excited about working with us. Still it was a pleasant surprise to be invited to the community's anniversary at the start of this month and we all headed down river for a day of festivities that included a football competition and some cold beers!
Another great accomplishment this month has been the completion of our trail map using GPS. This has been a laborious task and the weather often foiled our efforts as thick cloud-cover would block the satellite signal. Still, perseverance paid off and we now have our trail system completely mapped out and every 50 metres of trail has registered co-ordinates. I am enclosing an artistic version of the new map and this will be blown up and posted at the lodge and smaller copies printed for volunteer use.
I guess that brings me to the end of 2007 and it just remains for me to thank all volunteers and staff who have helped make this year so successful. At Taricaya we pride ourselves on our determination and creativity and 2008 promises to bring us yet more challenges and new ideas. I am sure our new batch of volunteers will continue the tradition of hard work and it just remains for me to wish you all a Happy New Year and a prosperous 2008.
GPS Trail System of Taricaya
Stuart Timson
27th December, 2007
Conservation Director,
Projects Abroad


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Saturday, November 7, 2009
Are you having a Ruhamah Day???
Ruhamah was born about 1650, and married Joseph Nickerson, and they lived in Massachusetts. The Nickerson family is well known there; Joseph's father William (mentioned above) having founded the town of Chatham. But Ruhamah was well-known in her own right.
While described as being a beautiful woman, she was also known as being, according to the Nickerson Family Association, "of a disagreeable nature," to put it mildly. She *lived* for harassing people. She was not burdened with the constraints of manners or polite social behavior. Both the Indians and her white neighbors alike were afraid of her, and went out of their way to avoid making her angry. If anyone provoked her, she would "play havoc with their washing, their choice plants, and the fruits of their harvest." Any time, day or night, Ruhamah was Ready To Rumble, and never backed down from a confrontation. Oddly enough, Edward Bangs, an early colonist and a direct-line ancestor of mine, once argued with her, and his barn burned down a short time later.
Ruhamah outlived her husband, and another family took her in, while the townspeople were ordered to pay them for her support. No matter what the compensation, I'm sure it wasn't enough! She lived to a ripe old age, and had spent so many years sitting that when she died, it was "thought best to bury her in the same crooked position". And they did. Perhaps their way of getting the last laugh?
Sometimes we all have a Ruhamah Day, and would love uproot the tomato plants of the $#*()!! who just cut us off in traffic. It's okay to savor the thought. You aren't grumpy, you're just Getting In Touch With Your Inner Ruhamah. Think about it all you like, just don't do it, or people might be remembering you, too, some 400+ years later!
7 comments:
Are you sure that wasn't my mother you were researching? She is remembered for being "difficult", too.ReplyDelete
One doesn't very often hear the name Ruhamah, but it sounded familiar to me. Ah, yes (and perhaps you already know all this). It's from the O.T. prophet Hosea and the name (accent on the last sylable) actually means "having obtained mercy." So, difficult as she may have been, perhaps....ReplyDelete
I like your blog. Thanks for sharing.
Sorry for the typo in the last comment. Should have typed "syllable."ReplyDelete
I did not know the origins of "Ruhamah" - interesting! Thanks!ReplyDelete
Great post, Karen.ReplyDelete
I love stories about the ladies in colonial time. They were not all wall flowers, as some histories would suggest. THANKS!
Keep telling those ancestor stories!
Bill ;-)
Hey there - coming into this a couple of years late, but I am related to Rahumah's mother, who has the same name. The name, while also biblical, is actually Native American as well. Her mother was Native American and married Teague Jones. Rumors have it she was the daughter of Samoset (not sure how accurate that is), who was the native american who introduced himself to the Pilgrims and also introduced them to Squanto. So, I guess we have some Thanksgiving blood in our veins...ReplyDelete