text:
The Nike Air Max Thea Premium Women's Shoe lends understated style and ultralight cushioning for everyday wear.
Nike Air Max OriginsNike's revolutionary Air-Sole unit made its way into Nike footwear in the late '70s. In 1987, the Nike Air Max 1 debuted with visible air in its heel, allowing fans more than just the feel of Air-Sole comfort—suddenly they could see it. Since then, next-generation Nike Air Max shoes have become a hit with athletes and collectors by offering striking colour combinations and reliable, lightweight cushioning.


text:
Today is a day for celebration, and in the miniature painting world we should celebrate it too. Painting miniatures is a hobby in which we find a lot of men, but women are very rare and appreciated, and we want to see more girls painting! Our hobby is very fun and creative and we have to encourage girls to like it too!
So for this reason, if you are a girl who likes or would like to paint minis, or you know a girl who could be interested, this could be your lucky day! I am going to give away the last spot in the painting course I am giving next week in Madrid, to one of the girls who wants to paint and tells me so. From all the emails or comments I receive starting today until Sunday night 22.00 CET (Madrid local time) I will choose one lucky name at random. This girl will be able to come to my painting course which is going to be celebrated in Madrid on the days 18 and 19 of March for free!
So if you want your girlfriend to paint, or your sister, your mom, or you have a girl friend who likes minis and she wants to paint, or she already does paint and she wants to improve, this is your opportunity! Remember, only girls can participate in this contest, no men allowed! Good luck to you all!

subset: commoncrawl


text:
|Biosequences .. Software .. Molbio soft .. Network News .. FTP
DRAFT : INTERNAL WORKING DRAFT (All speakers have accepted except Browner & Mikulski as noted by "to be confirmed") Interim Program Schedule for PG-II Meeting Plant Genome II (PG-II) PG-II Co-Chairpersons: Stephen Heller, USDA/ARS, Beltsville, MD, USA (SRHELLER at ASRR.ARS.USDA.GOV) Jerome Miksche, USDA/ARS, Beltsville, MD, USA (JMIKSCHE at ASRR.ARSUSDA.GOV) Michael Gale, John Innes Centre, Norwich, UK (JEFFERY at JII.ARFC.AC.UK) Kenji Takayanagi, University of Tsukuba, Japan (KITAMURA at ABR.AFFRC.GO.JP) Co-sponsors: USDA, ARS USDA, NAL Rockefeller Foundation ISPMB John Innes Centre Conference Organizer: Scherago International SCHEDULE: 4 full days, January 24-27, 1994 (plus Sunday computer software workshop on 1/23/94 and Wheat, Sugar Cane, and Pine Tree workshops - before and after the main meeting) There will be 6 formal sessions, with 4-6 speakers each, including a one hour plenary lecture every morning. Each of the other lectures will be 30 minutes (25 + 5 minutes for questions). In addition there will be one afternoon devoted to crop species workshops. One afternoon will be free for informal discussions and tours of San Diego and local attractions will be arranged for that "free" afternoon. All submitted or invited poster talks will be one page long, using forms provided by PG-II. Invited talks will also be one page long and will use the same abstract forms. (The resulting abstract forms will be printed four to a page. This is same as was done for the PG-I abstracts.) At the request of participants at PG-I and other plant genome scientists additional copies of the printed PG-II abstracts will be available at the meeting for sale at $10 from Scherago International. Location: Town & Country Hotel 500 Hotel Circle North San Diego, CA 92108 Phone: 1-619-291-7131 FAX: 1-619-291-3584 (15 minutes by taxi or Super Shuttle from the airport) Cost: $ 300 advance registration up to 1 December 1993 $ 350 after 12/2/93 and on-site $ 100 Student (Pre-Ph.D) Registration (Requires a letter of certification from department chairperson.) (All registrations include one copy of the conference abstracts, Monday-Wednesday continental breakfasts, Monday evening Wine & Cheese party, and Tuesday evening pool-side barbecue) Airline: United Airlines is the official conference airline. For details on conference airfare discounts in the USA, please call United Airlines at 1-800-633-8825. Outside the USA please call your local United Airlines office. The PG-II conference code is: 538JF. Coffee and Tea: Coffee and tea will be available throughout the day, not just at coffee break time. In the afternoon sodas will also be available. Danish will be provided only during the official coffee break times. Restaurants: For lunch and dinner conference participants can eat at the hotel restaurants or at restaurants at the shopping center adjacent to the hotel (to the north of the hotel). A list of major San Diego restaurants will also be provided. Registration/Information Desk: Scherago International will maintain an information desk and registration desk (in the Town & Country Hotel Convention Center lobby area) during the entire meeting. Messages: Messages for conference participants will be posted on a message board adjacent to the entrance to the lecture hall. Exhibit Hours: The exhibits will be opened during the following times: Monday: 9:00 am - 12:30 pm & 1:30 pm - 5:00 pm Tuesday: 9:00 am - 1:00 pm & 2:00 pm - 5:00 pm Wednesday: 9:00 am - 2:00 pm Please note that the exhibits will be closed at lunch hour every day. Spouse Program: There will no spouse program. Tours: Tours of San Diego and the surrounding areas are being arranged by the following company: Enjoy California Enterprises 1094 Cudahy Place Suite 201 San Diego, CA 92110-3930 Phone: 619-275-3839 FAX: 619-275-3954 Prices for the tours vary on the length of the tour and the exact nature of the tour. All tours include admission fees and lunch where applicable. The prices for tours range from about $ 18 to $ 60. Sunday: 1:00 pm - 5:00 pm Computer Workshop: Genome Information Tools and Resources The workshop will provide a view o some of the existing software used to maintain and analyze genomic information. The list of speakers are designed to give he average plant molecular biologist an idea of what is available today and what they can do today. Organizer - J. Michael Cherry, Stanford (CHERRY at GENOME.STANFORD.EDU) Tools: a. Sam Cartinhour, NAL (ACEDB) (E-Mail: SCARTINHOUR at NALUSDA.GOV) b. W. Gish, NCBI (NCBI Network Services) (E-Mail ???) c. Otto Ritter, Heidelberg, Germany (IGD) (DOK261 at CVX12.DKFZ-HEIDELBERG.DE) d. Stan Letovsky, Yale (Metabolic Pathway Database) (LETOVSKY-STAN at CS.YALE.EDU) e. Jackie Salit, Cold Spring Harbor (Genome Topographer) (SALIT at CSHL.ORG) f. Michael Cinkosky, Los Alamos (SIGMA, Mapping Database Software) (MICHAEL at GENOME.LANL.GOV) g. Mike Cherry, Stanford (Gopher) (CHERRY at GENOME.STANFORD.EDU) Resources: a. Leland Ellis, Texas A&M (Bovine, Cotton, and others) (LELAND at STRAYLIGHT.TAMU.EDU) b. Douglas Bigwood, NAL (Plant Genome Database) (DBIGWOOD at NALUSDA.GOV) Noon - 7:00 pm Registration in the Town & Country Hotel Convention Center lobby area Monday: 7:30 am - 5:00 pm Registration in the Town & Country Hotel Convention Center lobby area 7:30 am - 8:15 am Coffee & Danish in the lobby area 8:15 am - 8:30 am Welcome - Stephen Heller, ARS (SRHELLER at ASRR.ARSUSDA.GOV) 8:30 am - 9:30 am Plenary Lecture Chairperson: Jerry Miksche, ARS (JMIKSCHE at ASRR.ARSUSDA.GOV) a. Carol Browner, EPA Administrator (to be confirmed) "Title to come" 9:30 am - 10:00 am Coffee Break in the poster/exhibit area 10:00 am - 12:30 pm Lectures (5- at 30 minutes) Session 1: Mapping, Markers, and Chromosome Structure Chairperson: Yuzo Minobe, NIAR, Tsukuba, Japan (MINOBE at RTC0.RIKEN.GO.JP) a. Ed Coe, ARS/Missouri (ED at TEOSINTE.AGRON.MISSOURI.EDU) "Title to come" b. Gary Kochert, Georgia (KOCHERT at DOGWOOD.BOTANY.UGA.GOV) "Title to come" c. Nori Kurata, NIAR/STAFF, Japan (KURATAN at ABR.AFFRC.GO.JP) "Rice Physical and Genetic Map Construction for the Analysis of Genome Structure" d. Bikram Gill, Kansas State (E-MAIL: RAUPP at MATT.KSU.KSU.EDU) "Molecular Cytogenetic Mapping of Complex Polyploid Genomes: The Wheat Model" e. Masahiro Yano, Hokuriku Nat'l Experimental Station, Japan (NO E-MAIL) "Genetic Dissection of Quantitative Traits in Rice Using Molecular Markers" 12:30 - 1:30 pm LUNCH 1:30 pm - 3:00 pm POSTER PAPERS/COMPUTER DEMOS 3:00 pm - 6:00 pm Lectures (5- at 30 minutes) Session 2: Mapping, Markers, and Chromosome Structure Chairperson: Claire Williams, NC State (CLAIRE_WILLIAMS at NCSU.EDU) a. Rudi Appels, CSIRO, Australia (E-MAIL: RUDI at PICAN.PI.CSIRO.AU) "Cereal Genome Organization Studies as a Means of Targeting Agronomically Important Regions for Detailed Analysis" b. Perry B. Cregan, ARS/Beltsville (PCREAGAN at ASRR.ARSUSDA.GOV) "Simple Sequence Repeat DNA Markers for Genome Mapping and Genotype Identification" c. Derek Lydiate, John Innes/UK (NO E-MAIL) "The Brassica Genome" 4:30 pm - 5:00 pm Coffee Break in the poster/exhibit area d. Ron Sederoff/NC State (VOLVO at UNITY.NCSU.EDU) "Genomic Mapping in Forest Trees and its Implications in Tree Breeding" e. Christine Gebhardt and Frederico Salamini, MPI/Germany (E-MAIL ???) "Potato Maps and their Use" 6:30 pm - 8:00 pm Wine & Cheese Sponsored by Scherago International &/or ??? 8:00 pm - 9:00 pm Plenary Lecture - 1 hour Chairperson: Jerry Miksche, ARS (JMIKSCHE at ASRR.ARSUSDA.GOV) Senator Barbara Mikulski, Maryland (to be confirmed) "Societal Issues of the Genome Project' Tuesday: 8:00 am - 5:00 pm Registration in the Town & Country Hotel Convention Center lobby area 7:30 am - 8:30 am Coffee & Danish in the lobby area 8:30 am - 9:30 am Plenary Lecture - 1 hour Chairperson: Susan McCouch, Cornell (SUSAN_MCCOUCH at QMRELAY.MAIL.CORNELL.EDU) a. Richard B. Flavell, John Innes/UK (FLAVELL at JII.AFRC.AC.UK) "The Plant Chromosome - a 1994 View" 9:30 am - 10:00 am Coffee Break in the poster/exhibit area 10:00 am - 1:00 pm Lectures (6- at 30 minutes) Session 3: Instrumentation/Methodology Transposon Technology Chairperson: Leland Ellis, Texas A&M, Houston (LELAND at STRAYLIGHT.TAMU.EDU) a. Mark Zabeau, Keygene, Holland (E-MAIL ???) "Applications of AFLP" b. Mike Freeling, UC-Berkeley (Maize) (FREEING at INSECT.BERKELEY.EDU) "Grasses as a Single Genetic System: Ligules and Transposon Mu" c. Barbara Baker, ARS/Albany (Maize) "Transposon-based Genetic Tools for Plant Gene Identification and Isolation") (BBAKER at GARNET.BERKELEY.EDU) d. Thomas E. Bureau, U of Georgia (BUREAUT at BSCR.UGA.EDU) "Tracking Down Ancient Plant Transposons: Elucidation of Mobile Element Involvement in Genome Evolution" e. Jonathan Jones, Sansbury/UK (E-MAIL ???) "The Isolation of Tomato Genes Using the Maize Transposon Ac" f. Keith Edwards, ICI/UK (E-MAIL ???) "Mapping the Maize Genome with YAC's" 1:00 pm - 2:00 pm LUNCH 2:00 pm - 3:30 pm POSTER PAPERS/COMPUTER DEMOS 3:30 pm - 6:00 pm Species/Topic Workshops a. Rice - (Guo-fan Hong & Susan McCouch) (SUSAN_MCCOUCH at QMRELAY.MAIL.CORNELL.EDU) b. Legumes (Shoemaker) (RCSSHOE at IASTATE.EDU) c. Nomenclature (Carl Price & Ellen Reardon) (PRICE at BIOVAX.RUTGERS.EDU) c. Arabidopsis - (Mike Bevan & Caroline Dean, John Innes/UK (BEVAN at JII.AFRC.AC.UK) (ARABIDOPSIS at JII.AFRC.AC.UK) e. Rape Seed - (NO E-MAIL) (Derek Lydiate, John Innes/UK & Tom Osborn, U. of Wisconsin) (OSBORN at CALSHP.CALS.WISC.EDU) f. BIOSCI Network (Dave Kristofferson) (KRISTOFF at NET.BIO.NET) 4:30 pm - 5:00 pm Coffee Break in the poster/exhibit area 6:00 pm - 8:00 pm Barbecue Dinner at Poolside Wednesday: 8:00 am - 5:00 pm Registration in the Town & Country Hotel Convention Center lobby area 7:30 am - 8:30 am Coffee & Danish in the lobby area 8:30 am - 9:30 am Plenary Lecture - 1 hour Chairperson: Randy Scholl, Ohio State (RSCHOLL.1 at OSU.EDU) a. Chris Somerville, Stanford (21847CRS at MSU.EDU) "Title to come" 9:30 am - 10:00 am Coffee Break in the poster/exhibit area 10:00 am - 1:00 pm Lectures (6- at 30 minutes) Session 4: Gene Transfer/Transformation Chairperson: Tom Osborn, U of Wisconsin (OSBORN at CALSHP.CALS.WISC.EDU) a. Mike Fromm, Monsanto/St. Louis (NO E-MAIL) "Title to come" b. Kutty K. Kartha, Saskatoon, Canada (E-MAIL ???) "Genetic Engineering of Wheat" c. Kou Shimamoto, Yokohama, Plant Tech (NO E-MAIL) "Rice Transformation: Tools for Studies in Gene Regulation and Crop Improvement" d. David Ow, ARS/Albany (NO E-MAIL) "DNA Transfer via Cre-lox Meditated Recombination" e. Rob Martienssen, Cold Spring Harbor (MARTIENS at CSHL.ORG) "Title to come" f. Roger Beachy, Scripps Institute (E-MAIL ???) "Title to come" 1:00 pm - 2:00 pm LUNCH 2:00 pm - Free afternoon/Tours (cost of tours is not included in registration fee) (Possible tour of genome activities at San Diego Zoo) Evening Free - No scheduled activities. Thursday: 8:00 am - 12:00 Registration in Convention Center lobby area 7:30 am - 8:30 am Coffee & Danish in the lobby area 8:30 am - 9:30 am Plenary Lecture - Chairperson: Keith Russell, NAL (KRUSSELL at NALUSDA.GOV) J. Craig Venter, TIGR, Gaithersburg, MD (E-MAIL: CVENTER at TIGR.COM) "Title to come" 9:30 am - 10:00 am Coffee Break in the poster area 10:00 am - 12:00 noon Lectures (4- at 30 minutes) Session 5:Microorganisms and Organelle DNA Chairperson: Steve Knapp/Oregon State SKNAPP at HELIX.OSCS.ORST.EDU a. Hirofumi Uchimiya (U of Tokyo, Japan) (HUCHIMIY at TANSEI.CC.U-TOKYO.AC.JP) "Evaluation of cDNA libraries for Specific Gene Cloning" b. Stephen Oliver, Manchester (E-MAIL ???) "Yeast Genome Analysis: For Sequence to Function" c. Michael Unseld, Berlin/Germany (E-MAIL ???) "Sequence Analysis of the Arabidopsis Mitochondria Genome" d. R. G. Herrmann (Munich) - (E-MAIL ???) "Chromosome Specific Libraries" 12:00 noon - 1:00 pm LUNCH 1:00 pm - 2:30 pm POSTER PAPERS/COMPUTER DEMOS 2:30 pm - 6:30 pm Lectures (7- at 30 minutes) Session 6: Metabolic Pathways/Trait Expression/QTL's Chairperson: Mary Berlyn, Yale (MARY at FETALPIG.BIOLOGY.YALE.EDU) a. Randy Shoemaker, ARS/Iowa (RCSSHOE at IASTATE.EDU) "Duplicate Genetic Factors and Soybean Genome Organization" b. Ben Burr, BNL (BURR at BNLUX1.BNL.GOV) "The Nature of Quantitative Trait Loci for Model Characters" c. David Webb, Pioneer (WEBBDM at PHIBRED.COM) "QTL Affecting Soybean Cyst- Nematode Resistance" d. Patrick Hayes, Oregon State, (HAYESP at CCMAIL.ORST.EDU) "Barley and Model QTL systems" 4:30 pm - 5:00 pm Coffee Break in the lobby area e. Tom Cheesborough, SD State (CHEESBRT at MG.SDSTATE.EDU") "Lipid Metabolism: Integrating Metabolic Pathways into the Genome project" f. Rich Meagher, Univ. of Georgia E-Mail:MEAGHER%GANDAL.DNET at SERVER.UGA.EDU "Title to come" g. A. E. Melchinger (E-MAIL ???) "Mapping of QTL in Test Crosses of Maize: Comparison Between Populations, Testers, and Environments" 6:30 pm Closing Remarks - Stephen Heller PG-II Satellite Meetings Before PG-II: Saturday-Sunday: (January 22-23, 1994) 8:00 am - 5:00 pm ITMI International Triticae Mapping Initiative Workshop Organized by: Olin Anderson/ARS-Albany (OANDERSON at PW.USDA.GOV) & Pat McGuire/UC-Davis) (GRCP at UCDAVIS.EDU) Sunday: (January 23, 1994) 1:00 pm - 7:00 pm Cereal Genome Integration Organized by: Jeff Bennetzen/Purdue (E-MAIL: MAIZE at BILBO.BIO.PURDUE.EDU) Sunday: (January 23, 1994) 1:30 pm - 6:00 pm International Consortium for Sugar Cane Biotechnology Organized by: James Irvine/Texas A&M/Westlaco (E-MAIL ????) After PG-II: Friday: (January 28, 1994) 8:00 am - 5:00 pm Pine Tree Workshop Organized by: Dave Neale/ARS-Albany (DNEALE at S27W007.PSWFS.GOV) The initial call for Papers went out in February 1993. Sessions: 1. Mapping, Markers, & Chromosome Structure 2. Instrumentation/Methodology/Transposon Technology 3. Gene Transfer/Transformation 4. Metabolic Pathways/Trait Expression/QTL's 5. Microorganisms and Organelle DNA Researchers are invited to submit poster papers in the area of Plant Genome research. Some papers submitted for poster presentations may be chosen for presentation as a short lecture. The registration brochure will go out in August 1993. The deadline for the submission of abstracts will be 15 November 1993. The program will include all the abstracts, an author index, and each abstract will be coded by a predefined tag indicating the subject matter of the research contained in the poster. FOR MORE INFORMATION CONTACT: Scherago International, Inc. 11 Penn Plaza, Suite 1003 New York, NY 10001 Phone: 212-643-1750 FAX: 212-643 1758 E-mail: PGENOME at NALUSDA.GOV


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Setting the Mahmud
RSBS Special Correspondent and Ryan Braun Beef Injector, Mr. Johanna Mahmud reports:
Things to Do in Miami When You're Dead
Just one week ago I wrote about all the good the Marlins are doing. It's been an interesting week since then. I baked. I strung lights. I went sledding in my neighbor's bathtub (she may or may not know this). I made a gingerbread house. I have Christmas fever!! And it's Big Cat week!! But wait, there more!
I'm also slightly sore from the waist down since my man Aramis Ramirez is leaving the Cubs, but I'm not in the same stratosphere compared to what Jeffy is going through with Alberto de la Pujols. But that's not why I called.
See, my father lives in the Miami metro area. He slipped me a story that's been going on down there, one that hasn't been reported too much here and it details the mess the Miami Marlins have created with the locals involving their new stadium. Check it out from the Herald.
And *this one* too!
Apparently all isn't so sunny in Dade County regarding the tax payers who paid for the stadium. And the Marlins are BANKING ON FILLING THE HOUSE. Way to piss everyone off before DAY FREAKING ONE.
Will owners ever learn? They can tell you they put on pants the same way you do, with the whole putting one leg in at a time, but they probably just lay on shag carpets and have the butler put them on for them. I know this because my iguana, Dudley, does this for me every morning (despite his violent protests).
The Marlins couldn't come close to half capacity, even winning it all twice. Now this?
Again Vice City proves just how douchey a place it really is. Other than visiting my father and my two stripper friends Leviticus and Deuteronomy, you can keep it. I have enough Crockett and Tubbs in my life. Just when I thought the new look Marlins were doing things the right way they go and screw the locals.
But I gave Dad some advice for when they tax him again: "The problems of the world won't be solved by love alone. You need the opposite of love too… and by 'opposite' I mean Scientology."
And… "Life is like a mustard burp, momentarily tangy and then forgotten in the air."
–Johanna Mahmud
Follow Johanna on Twitter!


text:
New Testament and homosexuality
The sin of homosexual relations is part of the Biblical category of immorality regarding fornication (sex with unlawful partners), which is prohibited and condemned in the Old Testament, and which judgment is confirmed in the New Testament. As has been traditionally established, from the beginning and throughout the Bible only opposite genders are joined in marriage, with the foundational basis for this unique union being first seen in Genesis 1:16,27; 2:18-24. The Lord Jesus also later confirmed that the marital union of a male and a female constituted the "what" of "what therefore God hath joined together." (Matthew 19:4; cf. Eph. 5:31).
In the Old Testament the principal texts condemning homosexual relations are Leviticus 18:22 and 20:13, with the primary corresponding text in the New Testament being that of Romans 1:18-27. Less descriptive texts are 1 Corinthians 6:9, and 1 Tim. 1:10.
Pro-homosexual writers have labored extensively in seeking to negate these prohibitions, as well as to assert Biblical sanction for homosexual relations, with such attempts being refuted by traditionalist responses. For a more detailed treatment, see Homosexuality and biblical interpretation.
The restriction of relations to opposite genders, in marriage, has traditionally been held by both Jews and Christians. No doctrinal controversy regarding this position is manifest until shortly before the sexual revolution of the 1960's. Beginning with Anglican priest Derrick Sherwin Bailey in 1955, certain writers sought to negate the Biblical injunctions against homosexual relations, as well as to claim sanction for the same, thereby advancing a form of historical revisionism hitherto unknown. In response, numerous Christian scholars and authors have written refutations of these attempts, and those which force sex into passages regarding heterosexuals.[1][2][3][4][5]
This move toward liberal Christianity has been manifest in the ongoing division between pro-homosexual churches and those who hold to established historical Biblical doctrine on the issue. For a more detailed treatment, see Homosexuality and Christianity.
Silence of Jesus argument on homosexuality
An argument presented by many pro-homosexual writers contends that the absence of any specific censure of homosexual relations by Jesus, along with his emphasis upon love, works to disallow any Biblical prohibitions against homosexual relations. It is also asserted that this allows sanction of such, as long as it is consistent with love, though that is left to be defined rather subjectively.[6][7][8] Walter Wink is one whose emphasis upon this is most pronounced, and who much depends upon the upon the hermeneutic (principal of interpretation) behind it, as he concedes that, "Simply put, the Bible is negative toward same-sex behavior, and there is no getting around it." and that "Paul wouldn't accept a [loving] homosexual] relationship for a minute." But he advocates that while sexual conventions are necessary, we are, "in the name of love", to "choose for ourselves what is right," which he states Jesus meant in Luke 12:57.[9][10]
Traditional scholars and writers respond by exposing the spurious nature of the hermeneutics involved with this strategy.
Consistent with the principal of Galatians 3:19, Jesus silence is understood as being expected due to the extreme unlikelihood that homosexual relations would have been a prevalent problem among the Jews whom Jesus came to first minister to,[11] nor would incest have been, and that Jesus clearly upheld Old Testament moral laws,[12] and highly esteemed John the Baptist who rebuked Herod for an incestuous marriage. (Mk. 6:18; cf. Lv. 18:16; 20:21) Robert A. J. Gagnon asks, "shall we claim that Jesus had weaker convictions about bestiality and incest [than marriage] on the grounds that he said not a word about these subjects?"[13]
It is also pointed out that determining what is moral based upon whether Jesus explicitly condemned it could also sanction the practice of consensual incest, pedophilia, bestiality, or even cannibalism.
Similarly, it is argued that while love must be the motive, that by itself does not determine the validity of an action, and by using the "love justifies" hermeneutic, one could easily justify consensual premarital fornication, polyamory, wife swapping and prostitution, among other sins. And which seems to be goal of writers such as Walter Wink, who denies that that there any absolute sexual precepts universally valid in every time and place.[14][15]
It is also seen that rather than allowing love to serve as such a subjective basis for morality, the commandment sometimes invoked to support homosexual relations, "thou shalt shall love thy neighbor as thyself", (Lv. 19:18) is placed after and before laws which detail how we are basically to do so, and which unequivocally forbids and penalizes homosexual relations.
It is also seen that while Jesus did not specify every expression of sin, He dealt with the foundational issue behind them, and their primary expressions. In the Gospel of Mark 7:20-23, Jesus declares that sin begins in the heart, and the iniquities that come out of the heart including fornications, which being plural, includes all sexual relations outside marriage, as well as adultery.
In all His teaching, rather than abrogating moral law, Jesus is shown to intensify such, such as instituting stricter requirements for marriage, based upon its original establishment. [16][17][18] In so doing, He specified the male and female martial union as being what constitutes the "what" of "what God therefore God hath joined together". (Mt. 19:4-6; cf. Gn. 1:26,27; 2:18-24).
Hilborn states that Jesus "condemnations of porneia or 'sexual immorality' in Matt 15:19 and Mark 7:21 would almost definitely have been meant, and been taken, to include homoerotic sexual activity. Certainly, as Michael Saltlow has shown, such activity was typically condemned by the rabbis of the time whenever they considered it. Having said this, at least following the exile, there is very little evidence of, or extant comment on, such activity among Jewish men - so Jesus' not mentioning it in specific terms is hardly surprising. [19]
Gagnon also states,
It is not mere coincidence that when Jesus dealt with an issue of sexual behavior in Mark 10:2-12 he cited the same two texts from Genesis, 1:27 and 2:24, that lie behind Paul's critique of homosexual practice. Jesus adopted a "back-to-creation" model of sexuality. He treated Genesis 1:27 and 2:24 as normative and prescriptive for the church (Mark 10:6-9). In contending for the indissolubility of marriage, Jesus clearly presupposed the one explicit prerequisite in Gen 1:27 and 2:24; namely, that there be a male and female, man and woman, to effect the "one flesh" reunion.[20]
In addition, Jesus also promised further inspired revelation, under which laws against sexual sins (in particular) are clearly upheld as a class. (Rm. 1:29; 2:22; 13:9, 1Co. 5:1; 6:13, 8; 7:2, 2Co. 12:21, Gal. 5:19, Eph. 5:3, Col. 3:5, 1Th. 4:3, Jam. 2:11; Rev. 2:22 21:25; 9:21; 14:8; 17:2,4; 18:3; 19:2)
While Wink invokesLuke 12:57 to advocate a subjective judgment which does not to be bound by Biblical injunctions against illicit sexual partners, this text is understood not as relating to moral laws, but eschatology, specifically about discerning the Messianic time, in which salvific decisions must be made.[21] And which recognition and salvation depends upon taking the Scriptures in a way contrary to the subjective interpretive grid of Wink.[22]
Some contend that Jesus (and Paul) categorized sexual sin to be merely ceremonially unclean in Mark 7:23, though it is evidenced there, and under the New Covenant, that such refers to moral uncleanness. (1Cor. 3:17; 1Tim. 1:10; Jude 1:8; Ja. 3:6; Rv. 21:27)
The traditional response thus understands Jesus upheld the moral law which also forbids homosexual relations, and that contrasting the laws of God such as define marriage and sexual partners with love is a false dichotomy. D. J. Atkinson states that such manifests,
- a misconception of the relationship between love and law in the Bible. The Biblical understanding of the nature of love is always related to the description or expression of God's character in Himself on the one hand, and the character of life appropriate to the people of God, on the other hand.[23]
Romans 1
For a more detailed treatment, see Romans 1.
(Rom 1:19-27) "Because that which may be known of God is manifest in them; for God hath showed it unto them. {20} For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: {21} Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. {22} Professing themselves to be wise, they became fools, {23} And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. {24} Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: {25} Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. {26} For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: {27} And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompense of their error which was meet."
In Romans 1, Paul is seen holding the Gentiles accountable for the truth revealed by creation, which by its very nature refutes the idea of man made idols being gods worthy of worship. The apostle works to show Gentiles as idolaters who rejected the "natural revelation" of God's creation given them, (Rm. 1:18-23) which testifies of His wisdom, power and majesty, and reveals the "material shape of the created order," which enlightens man as to "the nature of God and God's will."[24] They then "changed the glory of the incorruptible God into an image made like to corruptible man," as well as to animals. Consequently, God gave them up unto vile [dishonorable, shameful] affections, that of same-sex eroticism. Homosexual relations thus may be seen to be presented as a form of "natural idolatry", in which just as souls exchanged the one true God, with whom man (unlike animals, but perhaps like angels) is uniquely made to have spiritual union with, (Jer. 3:14; 1Cor. 6:16,17; Eph. 5:31,32) for one made in accordance with perverted affections, so they consequently were given over to perverted sexual desires, by which they exchanged the kind of partners which they were exclusively designed and decreed to have sexual union with, for partners contrary to nature as established by God by design and decree. Gagnon comments,
- Those who disoriented themselves by a turn from the true God were more likely to be disoriented in their behavior...Gentiles were rendered liable because they sinned against the revelation about God and God's will available to them in creation/nature.[25]
In both cases, "orientation" may be claimed, but such desire, and acting upon it, is condemned. In relation to this aspect, it is notable that "lust" as in Rm. 1:24, is not restricted to sexual craving, but it may more widely usually applies to various sinful desires, when qualified as such, as seen by Rm. 6:12; 13:14; Eph. 2:3 (in fulfilling fleshly desires); Col. 3:5 (which specifies "evil" lusts), but it may also denote holy desire/passion (Mt. 13:17; Lk. 22:15; Phil. 1:23; 1Thes. 2:17) Thus lust which is condemned in Rm. 1:24 can include "loving" homosexual affection.
Further fruits of idolatry, which is the mother of all sins[26], are also listed. (vs. 28-31) The appeal to natural revelation here is also seen to draw upon the creation account of Genesis 1+2,[27][28] as well as the Mosaic laws against immorality and their death penalty.[29] (Lv. 18; 20; Dt. 27:14-26)
In Romans 2, Paul also reveals that Gentiles have an innate sense of God and of the essentials of right and wrong, obedience to which would make them superior to a more enlightened Jew who has the surpassing revelation of the scriptures, but who acts in critical disobedience. Having indicted the Gentiles in chapter of sin in the light of basic natural revelation, Paul goes on to convict the Jews as sinners in need of salvation,[30] which is his purpose, and which he particularly expounds upon beginning in chapter 3 until chapter 12. While Paul's gospel purpose is to convict man of sin, and of righteousness, and of judgment, as an instrument of the Holy Spirit ,(Jn. 16:8-11) the sins he condemns are just as damnable as he presents them to be.
It is also notable that just as Leviticus is unique in condemning both active and passive homosexual partners, whereas cultures then and afterward usually only condemned the former (if that), so in Romans 1 female homoeroticism is condemned, which is rarely mentioned elsewhere and condemned.
Responses to pro-homosexual revisionism
As is seen in more detail in the Romans 1 page, and condensed below, pro-homosexual revisionists have labored, with various and contradictory attempts, to negate the censure of homosexual activity in this chapter,[31] and which are refuted by responses upholding the traditional position.[32] The different pro-homosexual attempts consist of five main arguments:
- 1. Robin A. Scroggs confesses that, "It might seem that only a series of verbal pyrotechnics could eliminate the seemingly obvious reference to homosexuality in Romans 1. This has, however, occasionally been attempted." He himself confirms that the apostle is condemning homosexual acts, but relegates these to only targeting pederasty. However, Scroggs concedes Paul would have opposed any form of homoeroticism.[33]
In response, traditionalists usually understand that, while the condemnation of homosexuality would include pederasty, to restrict Rm. 1:26 to that form is unwarranted, as both grammatically and descriptively "men with men" (similar to Lev. 18:22; 20:13), not "men with boys," are indicated. Not only does Paul first list female homoeroticism as part of the degeneration of mankind, and then likewise "also the men," but elsewhere the Bible is seen to use the term "young men" or "younger" to make necessary distinctions between ages of males, (Mk. 14:51; Lk. 15:12,13; Acts 2:17; 5:6,10; 1Ti. 5:1; Tts. 2:6; 1Jn. 2:13,14) The word for men in "men with men working that which is unseemly" (or shameful) is not the generic word anthrōpos (cf. Lk. 13:4), nor the word neaniskos which is used to specify young men,[34] but the gender specific word arrhēn arsēn, which always denotes males[35]
Gagnon submits that Paul's culturally surprising inclusion of lesbian sexual practice in verse 26 "casts a wider net than abusive, male, pederastic relationships, inasmuch as lesbianism in the ancient Mediterranean world was not confined to pederastic models or rigid active versus passive roles." And that, "the fact that Paul segues from lesbianism in 1:26 to male homosexual behaviour in 1:27 with the words, 'and likewise also' (homoios te kai) suggests that he rejects both forms of homosexual behaviour for the same reasons; that is, not the grounds other than their exploitative or oppressive character." He thus concludes that the contrast here "is not between exploitative homosexual relationships and loving homosexual relationships but between heterosexual and homosexual conduct."[36]
- 2. The late John Boswell asserted, as do many others, that a culturally ignorant (of homosexual orientation, as seen in Greece) Paul condemned homosexual acts as being "contrary to nature", (Rm. 1:26,27) but was referring to heterosexuals acting as homosexuals (the "sin" being choosing one's orientation, as Daniel Via argues). Bowell also denies that Paul was using a "natural law" argument that was based upon the creational order, supposing that was a later theological development.[37]
This also is seen as being an ideologically driven, unwarranted response, as the theme leading up to the two verses at issue is not that of acting contrary one's own "orientation," but contrary to what is ordained of God, as a result of perverted desire. The Gentile idolaters are not condemned because they were worshiping idols while being actually being monotheists, but because idolatry is wrong in and of itself. Likewise homoeroticism is presented as a perverted practice, acting contrary to to what God revealed, by design and decree, as ordained by Him, and thus is unconditionally condemned, as are the other iniquities which are also listed as a fruit of this spiritual declension. (Rm. 1:29-32) Regarding the latter, Kyle Butt states, "No scholar would remotely contend that "unloving," "unforgiving," and "unmerciful" were cultural traits that do not transcend the passage of earthly time and culture.[38]
Schmidt states that Boswell's solution
- shifts the meaning of "natural" from Paul's notion of "that which is in accord with creation" to the popular notion of "that which one has a desire to do." But deeply ingrained anger does not justify murder, nor does deeply ingrained greed justify theft or materialism, nor does the deeply ingrained desire of many heterosexuals for multiple partners justify promiscuity."[39]
Gagnon states,
- Nothing in the language of Rom 1:24-27 suggests "homosexuality" is a chosen condition of constitutional heterosexuals. The "exchange" that Paul portrays is not the "willful" exchange of felt heterosexual desires for manufactured homosexual feelings, as Harper contends. Rather, the exchange is that of (1) the truth which God has revealed in creation concerning what is natural intercourse for (2) the gratification of preexisting desires for unnatural intercourse between members of the same sex.[40]
Gagnon also reveals[41] thag even Louis Crompton, a modern homosexual liberal scholar, acknowledges that "However well-intentioned", the interpretation that "Paul's words were not directed at 'bona fide'homosexuals in committed relationships…. seems strained and unhistorical. Nowhere does Paul or any other Jewish writer of this period imply the least acceptance of same-sex relations under any circumstance. The idea that homosexuals might be redeemed by mutual devotion would have been wholly foreign to Paul or any other Jew or early Christian. "[42]
New Testament scholar Richard Hays of Duke Divinity School is among those who are also critical of Boswell's mishandling of the New Testament material. He states that Boswell's interpretation, "has no support in the text and is a textbook case of reading into the text what one wants to find there."[43]
Moreover, refuting Boswell's idea that attributing the use of a "natural law" argument to Paul is anachronistic, Hays evidences that,
- There are abundant instances, both in the Greco-Roman moral philosophers and in literary texts, of the opposition between "natural" (kata physin) and "unnatural" (para physin) behavior.... In particular, the opposition between "natural" and "unnatural" is very frequently used (in the absence of convenient Greek words for "heterosexual" and "homosexual") as a way of distinguishing between heterosexual and homosexual behavior.... For example,...Plutarch has Daphnaeus, one of the speakers in his Dialogue on Love, disparage "union contrary to nature with males" (he para physin homilia pros arrenas), as contrasted to "the love between men and women," which is characterized as "natural" (te physei). A few sentences later, Daphnaeus complains that those who "consort with males" willingly are guilty of "weakness and effeminacy," because "contrary to nature (para physin)," they "allow themselves in Plato's words 'to be covered and mounted like cattle'" (Dialogue on Love 751C, E).[44][45]
Paul's use of "natural law" is also seen by some in 1 Cor. 11:1-12, in which an ontological distinction is made between the male and the female. This references back to the Genesis man/female union, and which Rm. 1:26,27 is also understood to do.
In addition, there is no real warrant for assuming cultural ignorance of the widely traveled Paul, who would have known of those in Greece who seemed predisposed to homosexuality. Paul was born and educated in Tarsus in the region of Cilicia, one of the three centers of Greek culture in his day, (Acts 21:39) and E. M. Blaiklock states that Tarsus "became the Athens of the eastern Mediterranean, the ancient equivalent of a university city, the resort of men of learning, the home town of Athenodorus (74 B.C.-A.D. 7), the respected teacher of Augustus himself, the seat of a school of Stoic philosophers, a place of learning and disputation, and the very climate in which a brilliant mind might grow up in the midst of stimulus and challenge and learn to think and to contend."[46] Malick notes that Paul was hardly an isolated Jew in a Greek world, and would thus be well aware of the homosexual activities of his time without depending on "Jewish rumor mills."[47] Luke, Paul companions, describes the Athenians in Acts 17.
Walvoord concludes,
- The idea that Paul is only condemning heterosexuals acting as homosexuals is "strained exegesis unsupported by the Bible", with the Bible recognizing only one valid natural sexual relationship.[48]
- 3. Thomas D. Hanks and others disallow Romans 1 from being a moral indictment of homoeroticism, but attribute Paul's words to homophobia, insecurity, repressed anger, and like Daniel Heliminiak[49] render it to being a polemic in which Paul quotes Jewish prejudice against homoeroticism in order to reprove the arrogance of self righteous Jews or a Jew, and have Paul liberating homosexuals from such oppression, by making the uncleanness of v. 24 to refer to the abrogated ceremonial purity code, an argument Countryman also attempts.[50][51][52]
This polemic is seen to be contrary to the traditional exegesis on every level. The idea that Paul was motivated by vengeance against Jews, and sought to justify homosexuality, is negated by Paul's confirmation of the esteem he shows toward being part of the circumcised, and his Moses-like heart toward Israel as expressed so deeply in the same letter. (Rm. 9:1-5; and 20:1ff.) In addition is his upholding of moral laws, and fornication in particular, while listing the types of laws which were ceremonial. (Col. 2:14-17; Heb. 9:10-10:24; (presuming Paul's authorship) Gal. 4:10; Rm. 14)
Both the idolatry that preceded vs. 24-27 and the proceeding verses (29-32) evidence a progression of degeneration, and not simply seeking to enrage some Jew(s) by listing ceremonial sins which Paul would later sanctify, as the pro-homosexual polemic contends. Hilborn comments that "the fact that Paul declares such hypocrites to be guilty of 'the very same things' (gar auta, 2:1) as the sinners they attack only confirms that those 'same things' are nonetheless to be viewed as consistently and intrinsically wrong." He adds, "Countryman's tortuous attempt to recast the vocabulary of Chapter 1 wholly in terms of a superseded Levitical holiness code hardly reflects Paul's more complex handling of the Law in the rest of the letter (cf. 3:19; 7:7-25; 7:28 etc.), and, as Schmidt shows, would collapse immediately if [even] only one term in vv.24-8 did actually connect with 'sin', rather than mere ritual purity.[53]
The word uncleanness in v. 24 (akatharsia) is evidenced in the New Testament to always denote, not ceremonial, but moral uncleanness, (Mt. 23:37; Rom. 6:19, 2Cor. 12:21, Eph.4:19; 5:3; Col. 3:5, 1Ths. 2:3; 4:7) and which category sex with illicit sexual partners always falls into, with fornication being abundantly condemned.
In Rm. 1:26 it is also stated that God gave them up unto vile affections, which word (vile) denotes dishonor and shame in all its uses, as does unseemly.
- 4. Another approach is taken by Walter Wink, and Gary D. Comstock, but which is not directly against the condemnation of homosexuality here, but against the Bible being the moral authority its words requires it be. Those who resort to this position, which is observed to be the overall effective result of pro-homosexual apologetics, are not only in opposition to the traditional meaning, but also the attempts by their fellow apologists to invoke the authority of the Bible on their behalf. Wink distinctly expresses this, as he concedes, "Simply put, the Bible is negative toward same-sex behavior, and there is no getting around it." And that "Paul wouldn't accept [a loving homosexual] relationship for a minute." Comstock understands that there is insufficient evidence for Scrogg's pederasty conclusion, as well as the "contrary to nature" argument of Boswell, and recognizes Paul as condemning homosexuality, equating it to Godlessness.
However, Wink and Comstock reject this as a valid condemnation, and seek to use more subjective means as a basis for sexual ethics.[54] [55]
Comstock advocated removing Paul's condemnation form the canon of Scripture, and Wink presents the Bible as offering no coherent sexual ethic for today, and that absolute proscriptions are examples of legalistic hypocrisies, even when it comes to prohibiting all sexual activity by young teens are examples.[56] Instead he and similar revisionists hold that people possess a right to sex that supersedes Biblical structural requirements for sexual unions, and essentially proposes that sexual ethics are best determined by one's own subjective understanding of Christian love. (contra. Dt. 12:8; Jdg. 17:6; Mt.4:4)[57]
That the Bible both claims and evidences that it is not only a, but the supreme and transcendent moral authority is abundantly testified to, (Neh. 9:13,29; Ps. 19: 7-11; 119; 147:19,20) even in Romans. (2:17-20; 3:2; 9:4) In addition, the alleged lack of coherence is seen to be caused by the pro-homosexual attempts to negate the evident injunctions against homosexual relations, while forcing such into passages it does not belong in.
Robert Gagnon responds extensively to Wink, [58] [59] stating that while Wink alleges that "the Bible has no sex ethic. It only knows a communal love ethic", and that "everything is to be critiqued by Jesus' love commandment", "the problem with this is that Jesus applied the love commandment in ways that run 180-degrees counter to Wink's application." Gagnon's extensive response to Wink also serves to cover Comstock's position as well.
- Lesbian scholar Bernadette Brooten and thinks Scrogg's theory is doubtful, and understands that Paul was universally condemning female and male homoeroticism as a violation of the social order created by God. However, she rejects the prohibition of female homoeroticism due its perceived basis upon male headship (while wrongly stating that an Israelite could have sexual relations with his own daughter without penalty).[60]
This polemic also acknowledges the condemnation of homoeroticism in Romans, 1, while the attempt to negate it as concerns women is refuted the evidence that God instituted the headship of the male, based upon creational, not cultural considerations. [61]
- 5. Less common is the position that since homoeroticism is listed as a consequence of idolatry, then Paul was only referring to homosexual relations as part of pagan temple practice, thus making the condemnation thereof conditional, and allowing a "loving" sanctioned form of it..[62]
Countering this is the traditional response which point outs that idolatry is the mother of all sins, and which takes many forms. And as that religious pagan behavior was an integral part of the culture, including the Roman gladiator and chariot contests,[63] and can be linked to multitudes of iniquities which are condemned, (Exo. 20:2; 23:24; Lev. 18:27-30; 20:23; Dt. 12:4; 12:30-31; Jer. 10:2-3; Exo. 20:2; 23:24; Lev. 18:27-30; 20:23; Dt. 12:3,4; 12:30-31; Jer. 10:2-3; 1Co_5:1; Eph_2:2-3; 4:17,18; 1Thes. 4:5; Titus 3:3; 1Pe_1:14; 4:3,4) but which do not restrict the prohibitions of such things as fornication to a religious context, nor are they sanctified by a proper motive.
Also responding to this pro-homosexual contention is Gagnon, with 15 reasons for the traditional position.[64]
"Nature" and lesbian sex
Romans 1:26 states that "even their women change the natural use into that which is against nature", Derek Sherwin Bailey and Vern Bullough[65] seek to attribute that to women who adopt the dominant position in heterosexual intercourse, as being contrary to women being in subordination to men (Eph. 5:22; Col. 3:8; Tit. 2:5). Others have proposed it refers to a perverse means of intercourse which was notable among the Greeks.
In response it is seen that the word "likewise" in the beginning of v. 27 denotes a like contravention of the natural order by men as with women. There is also evidence that what is now referred to as homosexuality existed among women,[66]
Hilborn[67] states,
- Few serious scholars doubt that when Paul here condemns the use of human bodies 'against nature' (para phusin)", and the he has in mind sexual acts performed by men with men, and by women with women", and points to the this "the clear rhetorical and grammatical parallels which the apostle is drawing between women and men, the latter of whom are explicitly said to have abandoned heterosexual practices (krēsin tēs thleias) for homosexual ones (orexei autōn eis allēlous). Moreover, both this and the first reading disregard the universal sweep of Paul's natural theology, focused as it is on sexual relations as such, rather than on specific sexual techniques. Indeed, the fact that Paul uses the more generalised vocabulary of 'male' and 'female' here (arsenes; thēleias), rather than the terminology of 'men' or 'women' (gunē; anēr), may well bear this out.[68]
1Corinthians 6:9 and 1 Timothy 1:10
1Co 6:10 "Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, [malakos] nor abusers of themselves with mankind, [arsenokoitai] Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God."
1Ti 1:9,10 "Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, For whoremongers, for them that defile themselves with mankind, [arsenokoitai] for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine;"
The controversy here focuses upon two obscure words, malakos (soft) and arsenokoitai (male beds), which pro-homosexual advocates have much labored with to disallow them as referring to homosexuals or homoeroticism in general, and which attempts and their nature can be best seen in traditionalist responses.[69][70][71][72][73][74][75]
Scroggs perceives arsenokoitai as referring to pederasty. Boswell believed that it referred to "active male prostitutes. . . . capable of the active role with either men or women"[76]
Wright questions both Boswell's arguments and his linguistic abilities, and notes that Boswell is almost the only one taking this position.[77]
Guenther Haas states,
- As noted in D.F. Wright's response[78] to Boswell's explanation of the Greek term, it is much more likely that this compound term developed under the direct influence of the two parts of the compound used in Lev. 18:22 and 20:13. Wright repeats this point in his review of Scroggs' book.
The significance of this is that Paul's usage of arsenokoites is informed by the two passages of Leviticus, which are certainly not confined to pederasty. Wright drives the point home with two pointed questions:
- If Paul had wanted to condemn (a kind) of pederasty, why did he not use one of the several Greek words or phrases for it current in Hellenistic Jewish writings [e.g., paidophthoreseis]? Why did he (create or) adopt a (relatively) new, certainly unusual term inspired by a Levitical prohibition and therefore one which prima facie has a broader meaning than pederasty?[79]
Scroggs knew that the coined term arsenokoitai Paul used in 1 Cor. 6:9 for "abusers of themselves with mankind" was made up of two parts found in Lev. 18:22 and 20:13, and believes the compound word is a literal translation of the Hebrew term mishkav zakur ("bed with a male" as with a women: Lv. 20:13). But he believes, without providing any sources, that the rabbis used this term in their condemnations of pederasty, to which application Scroggs restricts it, though as seen together in Lv. 20:13 no such restriction (to pederasty) is made. However, the Bible distinguishes between men and young men when needed, while even though some sources do use arsenokoitai to censure pederasty, it presumes much to hold that such a general term can be restricted to simply one form of homoeroticism. Rather, it is far more conceivable that Paul is condemning both in Romans. Moreover, the culpability of both persons is shown by the penalties against the condemned practice, evidencing this condemnation was not simply directed against a victim/perpetrator case, but a consensual practice.
Gagnon also sees that arsenokoitai is formed from the Greek words for "lying" (koite) and "male" (arsen) which appear in the Greek Septuagint translation of the Levitical prohibitions of men "lying with a male" in Lv. 18:22; 20:13), but that it intentionally applies to the same absolute Levitical prohibitions against male-male intercourse. Among other reasons he gives for this is that "the rabbis used the corresponding Hebrew abstract expression mishkav zakur, "lying of/with a male," drawn from the Hebrew texts of Lev 18:22 and 20:13, to denote male-male intercourse in the broadest sense." And that "the appearance of arsenokoitai in 1 Tim 1:10 makes the link to the Mosaic law explicit, since the list of vices of which arsenokoitai is a part are said to be derived from "the law." [80]
James B. DeYoung states,
- ARSENOKOITAI (lit. "male beds") does not occur prior to Paul because Paul likely coined it as he coined other terms. He almost certainly derived it from two words that occur together in the LXX of Lv. 20:13 (aresenos koiten) "whoever shall lie with a male a bed as a women"). This suggests that Paul had in mind the prohibition of adult homosexuality in Leviticus. Support for this position comes from the list of vices in 1Cor. 6:9-11 and 1Tim. 1:10, which correspond, even in word order, to the 10 commandments. In both lists, Paul adds "homosexuals" to adulterers in expanding the range of prohibited sex, as he does with other commands.[81]
Calvin Smith adds,
- Wright has highlighted a major problem here. If Paul simply borrowed an existing vice list referring to very general sexual vices, including widespread and very general forms of pederasty, how can Scroggs then suggest Paul is identifying a very precise form of this vice?[82] A number of other exegetes concur. .... example, malakos could mean `call-boy', or something similar, and both words together could be referring to the active and passive roles in the homosexual act (thus malakos would be the male But Malick argues the terms clearly mean more than this, that linguistically they cannot be limited to this understanding alone (other traditionalists agree).[83].
Michael Ukleja also has identified these terms in several examples of classical Greek literature, which clearly refer to homosexuals.[84]
Bible Issues adds that if Paul had intended to discuss temple prostitution, he could have used the Greek word porne. The Hebrew word qadesh means cult prostitute (as seen in Deuteronomy 23:17), and when the Old Testament was translated from Hebrew into Greek (the Septuagint), the translators used the Greek word porne - not malakoi or arsenokoitai. "This is a damning indictment against the gay advocate's argument". [85]
Gagnon concludes,
- the term arsenokoitai is not restricted to homosexual prostitution. Boswell was clearly wrong. Robin Scroggs back in 1983[86] acknowledged these two points, though Scroggs himself was wrong in other ways.[87]
Jesus and the centurion's servant
Faced with the evidence that not only does the Bible condemn homosexual relations, but fails to establish sanction for it, pro-homosexual polemicists have labored to not only negate the injunctions against homosexual relations to extrapolate sanction for them. As with the former, these also find refutations by traditionalist responses.[88] In the New Testament, such attempts extend to asserting that that Jesus approved of a homosexual relationship between a Roman Centurion and his servant, in Matthew 8: 5-13; Lk. 7:1-10).
Jack Clark Robinson[89] and others pro homosexual writers[90] attempt to support this assertion, in which it is supposed that,
- A. Since a slave had no rights, "why on earth should he refrain from sodomizing his houseboys?" (citing prohomosex author Eva Cantarella).
- B. Centurions were not allowed to marry during their military service, and thus he assumes the ones Robinson mentions were homosexuals.
- C. The word translated "servant" is the Greek word "pais", which can denote a boy, But it could refer to a fully adult male as black slaves were in America. And pais is sometimes used to "denote a complicated relationship of unusual intimacy in the New Testament".
- D. In Acts 10:1–11:18, a presumably homosexual centurion was accepted into the Christian community, thus making it "unmistakably clear" that both Christ and the Holy Spirit opened the doors of the Christian community to homosexuals and their partners.
Countering this revisionist attempt are traditionalist responses which lists multiple problems in the homosexual argument, concluding that while a centurion may have had liberty to sodomize servants, neither the grammar or the context provides evidence that Jesus was sanctioning a homoerotic relationship in occurring in this story.
- 1. The question as to whether a marriage ban applied to centurions, or to what extent or for how long, is a subject of contention. As Phang writes,
the survival and transmission of of Roman legal sources is highly problematic. It [the ban] is not found in the main collection of juristic excerpts before A.D. 240, or in Gaius' Institutes (c. 160) or in the Gnomon of the Idios Logos. There is no direct evidence as to what ranks where affected by the marriage ban. Cassius Dio 60:24:3 Herodian 3.8.5, Libanius Or. 2:39-40 refer to generic soldiers; there is no mention of higher-ranking officers such as Centurions and principales. It is certain that equestrian and senatorial officers were not included in the ban, which would have contravented the Augustan legislation promoting marriage of the upper orders.
There is no direct evidence about whether centurions who were affected by the marriage ban. Most modern authors have assumed that they were permitted legal marriage. (P. Meyer (1895) pp, 103-4; Renz (1976) 55, Chery, marriage of equestrain oficers (1997) p. 113) Allason (1989) p. 58, states that "Below the rank of centurions soldiers were forbidden by law to marry", with Hassall (1999; pp. 35-40), giving 35 as the age which centurions could marry. (The marriage of Roman soldiers (13 B.C.-A.D. 235), by Sara Elise Phang, pp. 129-133)
- 2. In addition, to claim that the all centurions were homosexuals or the ones Robinson mentions is presumptuous. The Bible evidences that it makes noteworthy aspects of the subjects of interest manifest, as a study of even the individual recipients of healing will show, and if the Holy Spirit is showing homosexuality being favored, as Robinson asserts He is, then we can expect that this aspect would be included, as well as sanction for it being made evident, as with the case of heterosexuals. As the opposite is done for homoeroticism, promoters of such must resort to asserting that the Bible was much a work of "homophobic"" editors.
- 3. The word word translated "servant", "pais", most predominately means servant, someone in subjection, and sometimes refers to God's servant Jesus or David, and others (Mat. 12:18; 14:2; Luk. 1:54; 1:69; 7:7; 15:26; Act. 4:25) or child (Mat. 17:18, Luk. 2:43; 9:42; Act. 4:27,30) It is not used in a gender exclusive way, as it can refers to a female. (Luk. 8:51,54). Apart from Robinson's imagination, its use nowhere in Scripture denotes a complicated relationship of sexual intimacy, and its use in non-Biblical literature is exceedingly rare. What might be possible is that the "pais" here was a son (cf. Acts 3:13,26) of the centurion (through a maid servant wife), as is the case in the parallel story of John 4:46-53. (Fred Butler, http://hipandthigh.blogspot.com/2007/02/centurions-servant.html; Gagnon, Did Jesus Approve of a Homosexual Couple in the Story of the Centurion at Capernaum?, though the "Q" document aspect is a theory)
- 4. There is absolutely nothing in the story of Acts 10:1–11:18 that indicates the centurion there was a homosexual, and instead it indicates how men must resort to imagination force a text to say what they wish.
In addition to the presumption that centurions, and this one in particular, were not married, and that this meant he was engaging in homosexual relations, other aspects render Robinson's rendition of this story untenable:
- A. Homosexual relations are condemned wherever they are explicitly dealt in the Bible, and to sanction a homosexual relationship would be a radical new revelation, even more so than making all food clean, which the New Testament makes clear did not apply to moral laws such as regarding sexual partners.
- B. Robinson has Jesus sanctioning homosexual relationships. However, Jesus is not seen overthrowing the moral law of the Old Testament, and instead He actually reinforced and expanded its depth, and in so doing He explicitly stated what constitutes the "what" of what God joined together, (Mt. 19:4-6; cf. Gn. 1:26,27; 2:18-24) and to suppose that Jesus actions support the sodomizing of a servant, or even that He would sanction any homosexual relationship without expressly making that evident, is held as absurd. It is evidenced that laws regarding sexual partners are manifest in Scripture as belonging to the primary category of moral laws regarding man's relationship with each other, and are not simply part of civil legislation, and nowhere are these abrogated in the gospels or under the New Covenant. Instead such are often reiterated. (Mat. 5:32; 15:19; 19:9; Mk. 7:21; Jn. 8:41; Acts 15:20; 15:29; 21:25; Rom. 1:29; 1Co_5:1; 1Co. 6:9,13, 18; 7:2; 2Co. 12:21; Gal. 5:19; Eph. 5:3; Col. 3:5; 1Ths. 4:3; Heb. 12:16; 13:4; 1Pet. 4:3; Rev. 9:21; 14:8, 17:2, 4; 18:3; 19:2)
- C. Robinson depends upon the theory that all centurion were forbidden to marry, and thus his construct has Jesus sanctioning sex outside marriage.
- D. As homosexual relations were universally condemned by the Jews, and if what Robinson imagines was the case, then we can be sure that the adversaries of Jesus would have made this radical departure from the law a specifically manifest issue. However, this was never the case.
In summation, the work of Robinson and company is seen to evidences again that as the Bible offers absolutely nothing that manifests sanction for homosexual relations and the necessary providence of marriage for it, and instead it explicitly condemns such, prohomosex polemicists are forced into reading sex into such passages as the one at issue here.
Jesus and John
In what is seen as the height of homosexual blasphemy and insolent striving to force sex into passages it does not belong, many pro-homosexual activist apologists portray the LORD Jesus and the apostle John as being involved in a homosexual relationship. One traditionalist states, "that is another case which manifests the unholy imagination of prohomosex authors, who see homosexuality wherever the Bible describes close brotherly or even Divine love, and into which they proceed to read pro-homosexual western thought into ancient custom."[91] The sparse substance out of which this homosexual relationship is alleged centers on the description of John as the "disciple whom Jesus loved", and of him leaning on Jesus' chest at the last supper. To which Holding responds,
- To put it bluntly, such arguments view intimate relationships through jaundiced Western eyes. Put your head on the breast of another man today here in America, and the jokes will fly. But in the ancient East, not so; and even today, such affectionate displays are typical on that side of the world, and well-publicized..., which is probably why we don't hear these sorts of verses brought up in service of homosexual Bible characters, except by the incredibly underinformed.
- Abraham Rihbany (The Syrian Christ, 65), a native of the East early last century, bore with some patience the misinterpretations of modern Westerners who read the Bible through their eyes and tastes and missed certain points about what was being said and done. The particular instance of John 21:20 represents a custom "in perfect harmony with Syrian customs. How often have I seen men friends in such an attitude. There is not the slightest infringement of the rules of propriety; the act was as natural to us all as shaking hands. The practice is especially indulged in when intimate friends are about to part from one another, as on the eve of a journey, or when about the face a dangerous undertaking. Then they sit with their heads leaning against each other, or the one's head resting upon the other's shoulder or breast."[92]
Due to the extreme degree of eisegesis (that of reading into a text) in this argument, few traditionalists find much of an extensive response necessary, though Gagnon deals with this somewhat at length in "Was Jesus in a Sexual Relationship with the Beloved Disciple?", as part of his extensive reproofs of pro-homosexual apologetics.[93] by Robert A. J. Gagnon, Ph.D.
See also
External links
- Is Homosexuality Still a Sin? What does the Bible Say About Homosexuality?
- The Compassion of Truth: Homosexuality in Biblical Perspective R. Albert Mohler Jr
- "That Which is Unnatural" Homosexuality in Society, the Church, and Scripture by Joseph P. Gudel -ICR
- A comprehensive and critical review essay of homosexuality, science, and the "plain sense" of scripture, part 2 Robert A. J. Gagnon
- Hermeneutical issues in the use of the bible to justify the acceptance of homosexual practice Guenther Haas
- Gay Christian Arguments Considered Duncan Heaster
- The Bible and Homosexuality The Current Debate Lionel Windsor (2005)
- The Bible and Homosexual Practice: An Overview of Some Issues Robert A. J. Gagnon
- The Truth about Homosexuality: What Was Happening in Corinth I Corinthians 6:9 by Elodie Ballantine Emig, Professor of Greek, Denver Theological Seminary
- Homosexuality By F. Earle Fox, David W. Virtue
- Straight & Narrow? By Thomas E. Schmidt
- Homosexuality By James B. De Young
- Gay Rights Or Wrongs By Mike Mazzalonga
- The Old Testament Attitude to Homosexuality
- Homosexuality and Scripture. David Hilborn
- Dr David Hilborn vs. Rowan Williams and Homosexuality, 'Shall we sin, that grace may abound?' (Rom. 6:1)
- God, Marriage, and Family, By Andreas J. Kostenberger, David W. Jones]
- Is Homosexuality a Sin?
- Can Christians be Gay?
- ↑ [1]
- ↑ Marriage and Family in the Biblical World By Ken M. Campbell
- ↑ Straight & Narrow? By Thomas E. Schmidt
- ↑ Homosexuality By James B. De Young
- ↑ Robert A. J. Gagnon Articles Available Online
- ↑ Wink, Homosexuality and Bible
- ↑ Troy Perry, Don't Be Afraid Anymore (New York: St. Martin's Press, 1990), 40
- ↑ John J. McNeil, The Church and the Homosexual (Kansas City: Sheed Andrews and McMeel, 1976); Roger Shinn, "Homosexuality: Christian Conviction and Inquiry," in Homosexuality
- ↑ "To hell with gays," by Walter Wink
- ↑ HOMOSEXUALITY and the BIBLE (Walter Wink refuted)
- ↑ Stanley J. Grenz, Welcoming But Not Affirming, p. 61
- ↑ http://www.robgagnon.net/homoAuthorityScripture.htm
- ↑ Notes to Gagnon's Essay in the Gagnon-Via Two Views Book
- ↑ The Wink-Gagnon Exchange Published in Christian Century
- ↑ Robert A. J. Gagnon, No Universally Valid Sex Standards?
- ↑ "Are There Universally Valid Sex Precepts? A Critique of Walter Wink's Views on the Bible and Homosexuality"
- ↑ GAGNON, WHY THE DISAGREEMENT OVER THE BIBLICAL WITNESS ON HOMOSEXUAL PRACTICE? A Response to Myers and Scanzoni, What God Has Joined Together?
- ↑ The Bible and Homosexuality; Mark 7:7 Did Jesus include homosexuality in "fornication?
- ↑ Hilborn vs. Rowan Williams and Homosexuality
- ↑ Why "Gay Marriage" Is Wrong by Robert A. J. Gagnon, Ph.D.
- ↑ Albert Barnes' Notes on the Bible
- ↑ http://peacebyjesus.witnesstoday.org/Homosexuality_and_the_Bible_Wink.html
- ↑ D. J. Atkinson, Homosexuals in the Church (Grand Rapids: Eerdmans, 1979), 69-70.
- ↑ Gagnon, The Bible and Homosexual Practice, pp. 256-67
- ↑ Robert A. J. Gagnon, The Apostle Paul on Sexuality: A Response
- ↑ Ex. 20:2-6; Dt. 6:5: whatever is our chief source of security, or object of spiritual affection, is our god at that time, and overall as the case may be
- ↑ Gagnon, How Bad Is Homosexual Practice According to Scripture
- ↑ http://www.ovrlnd.com/FalseDoctrine/Gay_Christians.html A Response to the 'Gay Christian' Movement, Vincent McCann, Spotlight Ministries]
- ↑ http://peacebyjesus.witnesstoday.org/TheDeathPenalty.html
- ↑ Robert Jamieson, A. R. Fausset and David Brown Commentary Critical and Explanatory on the Whole Bible
- ↑ Thomas E. Schmidt. Straight & narrow? pp. 32,33
- ↑ Which is that Romans 1 condemns homosexual relations, though historically a few have understood the reference to women as denoting a wrong form of heterosexual sex.
- ↑ Scroggs, The New Testament and Homosexuality, pp. 115-18
- ↑ Mat_19:20, Mat_19:22, Mar_14:51 (2), Mar_16:5, Luk_7:14, Act_2:17, Act_5:10, 1Jo_2:13-14 (2), Mat_19:20, Mat_19:22-24 (3), Mar_14:51, Mar_16:5, Luk_7:14, Mar_14:51, Act_2:17, Act_5:10, 1Jo_2:13-14 (2)
- ↑ Mat_19:4, Mar_10:6, Luk_2:23, Gal_3:28, Rom_1:27 (3), Rev_12:5, Rev_12:13
- ↑ Gagnon, homosexuality and the Bible, p.348
- ↑ Boswell, Christianity, pp. 108-114
- ↑ Apologetics Press, Scripturally Speaking: Homosexuality—Sin, or a Cultural Bad Habit?
- ↑ http://www.studylight.org/dic/bed/view.cgi?number=T348 Thomas E. Schmidt, Baker's Evangelical Dictionary of Biblical Theology Homosexuality, Romans 1:26-27]
- ↑ http://www.virtueonline.org/portal/modules/news/print.php?storyid=8562
- ↑ More than "Mutual Joy": Lisa Miller of Newsweek against Scripture and Jesus
- ↑ Crompton, Homosexuality and Civilization
- ↑ Richard B. Hayes, Professor of New Testament at Duke Divinity School in The Journal of Religious Ethics (No. 14, 1986
- ↑ Richard B. Hays, "Relations natural and unnatural", Journal of Religious Ethics, vol. 14, no. 1, Spr. 1986, pp. 192-94
- ↑ http://www.reformed.org/social/index.html?mainframe=http://www.reformed.org/social/response_to_helminiak_2.html
- ↑ Zondervan Pictorial Encyclopedia of the Bible, s.v. Tarsus, by E. M. Blaiklock, 5:602). Also see P. Michael Ukleja, "The Bible and Homosexuality; Part 2: Homosexuality in the New Testament," Bibliotheca Sacra 140 (October-December 1983): 354.
- ↑ David E. Malick, "The Condemnation of Homosexuality in Romans 1:26-27," Bibliotheca Sacra 150: 599 (1993): 327-340.
- ↑ The Bible Knowledge Commentary, by John F. Walvoord, Roy B. Zuck, Louis A. Barbieri Jr., Dallas
- ↑ Heliminiak, What the Bible really says homosexuality (pro gay), p. 76
- ↑ Hanks, Thomas D.; A Gay Apostle's Queer Epistle for a Peculiar People: Romans 1:16-2:16; (compilation)
- ↑ Countrymen, Dirt, Greed and Sex, pp. 98-123
- ↑ Edwards, "Gay/Leban Liberation, pp. 85-102
- ↑ [Hilborn on Rowan Williams and Homosexuality http://www.eauk.org/articles/loader.cfm?csModule=security/getfile&pageid=29093]
- ↑ [http://peacebyjesus.witnesstoday.org/Homosexuality_and_the_Bible_Wink.html HOMOSEXUALITY and the BIBLE (Walter Wink refuted)
- ↑ Gary David Comstock, "Gay theology without apology." (1993) pp. 27-48
- ↑ http://www.robgagnon.net/Reviews/homoWinkRejoinder.pdf
- ↑ http://www.robgagnon.net/Reviews.htm
- ↑ http://www.robgagnon.net/Reviews/homoWinkRejoinder.pdf
- ↑ http://www.robgagnon.net/articles/gagnon3.pdf
- ↑ Brooten, Love between Women: Early Christian Responses to Female Homoeroticism, pp. 253 n. 106, 248-252, 257, 302, 361
- ↑ Are women pastors Biblical?
- ↑ "Rogers, How I Changed My Mind on Homosexuality"
- ↑ Anthony J. Blasi, Paul-André Turcotte, Jean Duhaime; Handbook of early Christianity, p. 562
- ↑ Bad Reasons for Changing One's Mind
- ↑ Bailey, Derrick Sherwin, Homosexuality and the Western Christian Tradition. London: Longman, 1955, p.40; Bullough, Vern,, Sexual Variance in Society and History. New York: Wiley, p.180
- ↑ Seneca the Elder [55 BC - 40 AD]; Martial, [40-103/4 AD]; Dorotheos of Sidon (25-75 AD) (implied); Pseudo-Phoc/kylides, 30 BC-40 AD; Brooten, pp. 43-47, 19-123, 63-64, 248, note 99
- ↑ Hilborn vs. Rowan Williams and Homosexuality
- ↑ A point made by Cranfield, C.E.B., Romans I-VIII. Edinburgh: T&T Clark, 1975, p.125 and Morris, Leon, The Epistle to the Romans. Grand Rapids, Eerdmans, 1995, p.92
- ↑ THE SOURCE AND NT MEANING OF ARSENOKOITAI, WITH IMPLICATIONS OR CHRISTIAN ETHICS AND MINISTRY, James B. De Young
- ↑ [ http://www.biblicalstudies.org.uk/pdf/homosexuality_corinthians6.pdf The Condemnation of Homosexuality in 1 Corinthians 6:9 David E. Malick
- ↑ Homosexuality Revisited in Light of the Current Climate 1by Calvin Smith
- ↑ Linguistic Grounds for Translating Arsenokoitai as "Homosexuals" De Young, J. B. (2000). Homosexuality: Contemporary Claims Examined in Light of the Bible and Other Ancient Literature and Law. Grand Rapids: Kregel Publications
- ↑ http://www.robgagnon.net/articles/homoBalchHBTReview2.pdf
- ↑ Christianity, Social Tolerance, and Homosexuality [University of Chicago Press, 1980], 344
- ↑ Wright, `Homosexuality: The Relevance of the Bible p. 296
- ↑ Guenther Haas, HERMENEUTICAL ISSUES IN THE USE OF THE BIBLE TO JUSTIFY THE ACCEPTANCE OF HOMOSEXUAL PRACTICE
- ↑ D.F. Wright, "Review of The New Testament and Homosexuality by Robin Scroggs," Scottish Journal of Theology 38 (March 1985): 119-20
- ↑ [http://www.robgagnon.net/articles/RogersBookReviewed3.pdf Does Jack Rogers's Book "Explode the Myths" about the Bible and Homosexuality and "Heal the Church"?, Robert A. J. Gagnon, Ph.D.
- ↑ (cf. pp. 195-99) Homosexuality By James B. DeYoung
- ↑ Wright, `Homosexuality: The Relevance of the Bible' (op. cit.), 296.
- ↑ [http://www.theologicalstudies.org.uk/pdf/homosexuality_revisited.pdf Homosexuality Revisited in Light of the Current Climate1]
- ↑ P. Michael Ukleja, `Homosexuality in the New Testament' in Bibliotheca Sacra 140 (1983).
- ↑ http://www.bibleissues.org/homosexuality.html
- ↑ The New Testament and Homosexuality
- ↑ http://www.robgagnon.net/articles/homoBalchHBTReview2.pdf
- ↑ Postulations or assertions of approved homosex
- ↑ Jesus, the Centurion, and His Lover
- ↑ T. W. Jennings
- ↑ Jesus and John
- ↑ John 21:20 Show That Jesus Was Gay?
- ↑ [2]


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We are proud to have been awarded the Tripadvisor Certificate of excellence 4 years in a row. We also have a 4 star rating!
Family operated for over forty years, all of our non-smoking guest rooms offer the following amenities: private ceramic tiled bathrooms with glass showers including two with soaking tubs, CCTV/HBO w/DVD/CD, refrigerators, ceiling fans, air conditioning and individually controlled thermostats for those cooler evenings.
Most of our rooms have an ocean view with some directly overlooking Nantucket Sound. We are not antiquish or elegant, but what we are is warm, comfortable, cozy, relaxing, friendly and convenient.


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UNIVERSITY OF WISCONSIN River Falls
"'The Pledge Song,' written by Professor Geere for the semi-Centennial in 1924, had become the hymn of the college by the 1930s and was sung on all occasions, twice through, the second time softly. When played just before the kick-off at a football game, with band accompaniment, it gripped everybody. The 'Victory Song' was a snappy fight song that served the need at football games, and in 1933 a new pep song 'Here Comes the Team' made its premier at Homecoming. Some of the professors included these in pre-Homecoming tests to encourage students to learn the words of the new song."
Taken from James T. King and Walker D. Wyman's "1975 Centennial History: the University of Wisconsin-River Falls, 1874-1974," page 196.
William Abbott, chair of the Music Department from 1957 to 1969, wrote a later arrangement for the Pledge Song. (Abbott Concert Hall in the E.H. Kleinpell Fine Arts building is named for him.)
Today, you can find the words to the Pledge Song in the University Center.
Listen to a recording, made at the Fall 2010 Commencement. The singer is Jenika Boersma and the accompaniment is by the UWRF Faculty Brass Quintet (River Falls Brass).
A copy of "The Pledge Song" can be found in UWRF Series 43.


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Chicago Blackhawks Round Chrome Wall Clock|
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Awesome clock
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One of the best ways to ensure the continuation of ethnic culture is to EAT IT!
Last Saturday, I attended a lecture at the Sons of Norway Lodge in Ballard, an area of Seattle known for its prominent Scandinavian community that dates back to the 1880s. I became a member of the Lodge last year, but visit somewhat infrequently because it isn't exactly close to home. During this visit, I remembered that a Scandinavian foods shop sat only a block away, on NW Market Street. I decided there was no better Valentines Day gift for my mother than a taste of her childhood.
Walking in the door, I was immediately taken by the warm, sugary smell of freshly baked krumkake--waffle cookies rolled into a cone and usually served stuffed with whipped cream. The owners, two sisters from the Stavanger area of Norway, make them fresh right in the store.
Members of the Norwegian, Swedish, Danish and Finnish communities in the Seattle area are often found at Olsen's Scandinavian Foods. They sell plenty of traditional foods, but also kitchen implements such as: lefse turners, krumkake irons, and decorative mugs with Scandinavian designs, to name a few hard-to-find items.
Award-winning selections of pickled herring, fishcakes, meatballs, cold smoked salmon, lutefisk, and other food selections sure to please those palate memories from the Old Country. In particular, I was drawn to the shelves containing the goat cheeses, chocolates, and jams. For my mother, I came away with a big box of Mor's flatbread, two packages of lefse, a block of sweet and creamy Gudbransdal goat cheese, some Gjende cookies, and a jar of lingonberry jam. Yum! Okay, so it's not just for Mom...
Up to this point, I have been buying my goat cheese at a local natural foods market. But, it occurred to me that without adequate support, neighborhood ethnic stores like Olsen's might quickly become a thing of the past, especially as the older generation diminishes. From now on, I plan to buy my goat cheese, lefse, plus many other traditional foods, from Olsen's. I hope my Norwegian-American ancestors will forgive me if I pass on the lutefisk, though.
Support your local ethnic stores and delis
Keep your family's ancestral culture on the table!


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Al Weed: Green Beret in farmer's clothing
Al Weed ran away to be a farmer when he was in the seventh grade, and that story is posted prominently on his website. "It could have been an extreme reaction to living in New York," he says. "I hated New York."
It makes sense for Weed to tout his agricultural leanings in his challenge of Fifth District Congressman Virgil Goode– a lawyer– who has the populist hook down pat. In fact, in Weed's campaign literature, his thumbnail sketch says "farmer, soldier, statesman."
So why, at age 61, make a run for political office against a four-term incumbent in the House of Representatives?
"I'm angry at some of the things happening in this country," says Weed. "2004 is the most crucial election. I couldn't see sitting on my hands."
And more practically, he's paid most of the mortgage on his Afton farm– Mountain Cove Vineyards– and just retired from the U.S. Army Reserves after serving 42 years in the military.
Weed calls his landing in Nelson County "pure serendipity." He'd been looking at farms in Southside Virginia– the district he hopes to represent– and was heading back to Washington through Nelson County, which he immediately liked. Better yet, Nelson was one of three counties Virginia Tech recommended for wine growing. He bought the first farm he looked at, and in 1973, Mountain Cove Vineyards, now the state's oldest continuously operating vineyard, was born.
That, in turn, led to Weed's civic involvement, including membership in the Virginia Winery Association. "I had no problem getting involved," he says. And in Nelson County, "If you spoke up twice in a meeting, you were elected president."
Weed will put his Yale BA and Princeton master's degree in public affairs to work as he tries to figure out solutions to Fifth District woes, such as Southside's staggering unemployment. "As much as I like to think I'm well informed and well read, I never thought how broad the issues are that a congressman deals with," he says.
Meredith Richards, the last Democrat who challenged Goode, carried only 36 percent of the vote. Weed is confident he'll do better, but he acknowledges that taking on an incumbent is tough.
"I used to think how wonderful it would be to have a job traveling all over Virginia," he says. "Now I'm traveling all over Virginia looking for a job."
Age: 62 in May
What brought you here? My wife and I wanted to raise our children on a farm, and we wanted to plant vines and make wine.
What's worst about living here? A very limited range of talk radio
Favorite hangout? Rapunzel's in Lovingston
Most overrated virtue? Frankness
What would people be surprised to know about you? That as the Command Sergeant Major for Special Operations Command Europe, I was the senior non-com on the site of the crash of Commerce Secretary Ron Brown over the Easter weekend in 1996. I was the person who identified his body in the wreckage.
If you could change one thing about yourself, what would it be? Reduce my tendency to procrastinate
What accomplishment are you proudest of? Being one of the founders of Virginia's farm winery industry
What do people find most annoying about you? Self-confidence that sometimes seems like arrogance. Shyness that appears to be aloofness.
Whom do you admire? Francis Fife for his intense civic energy; Doug Wilder for political courage; and [death penalty opponent] Henry Heller for fighting for a cause he believes in despite the odds.
Favorite book? John Steinbeck's Grapes of Wrath
What subject causes you to rant? George W. Bush
What thrills you about life in the 21st century? The possibility that we might wake up and work as a nation together to solve our real problems: a failing health care system, dependency on foreign oil, and a political structure that leaves too many people on the outside
What creeps you out about life in the 21st century? The possibility that we won't solve those problems
What do you drive? A modified 1977 Checker cab, a 1979 Dodge pickup, and a 2000 Saturn
What's in your car CD/tape player right now? The Greatest Hits of Simon & Garfunkel
What's your next journey? Washington, D.C.
What's the most trouble you've ever gotten in? When my daughter was born, I had been overseas for some weeks and flew home just after the birth. My reserve unit was parachute-jumping that day and, when my wife groggily asserted that she was just fine, I took off to make some jumps. I'm paying still.
What do you regret? Missing my daughter's college graduation in 1996 because I was deployed in NATO's peacekeeping mission in Bosnia
Favorite comfort food? It goes in cycles: Right now I'm hooked on Altoids sour candies. I eat more raw carrots than the average guy, I suspect.
What's always in your refrigerator? Yogurt
Must-see TV? UVA basketball and football
Favorite cartoon? Doonesbury
Describe a perfect day. An early morning run, breakfast with my family, and an entire day of work on the farm with nothing breaking down. Dinner with close friends– lots of politics– and cigars and brandy on the porch afterwards
Walter Mitty fantasy? I've actually done most of the things I've wanted to, with the exception of consistently making award-winning wine.
Who'd play you in the movie? Chevy Chase?
Most embarrassing moment? Recently, distributing a frank, private memo to my entire e-mail list because I didn't take the time to re-read it carefully. I offended some close friends and broke the trust of the memo's author.
Best advice you ever got? From Emily Couric: "Think of asking for campaign donations as an opportunity for the donor to invest in something that really matters. It gets easier every time."
Favorite bumper sticker? "It's not Farmland without Farmers"
Al Weed


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Ranji Trophy: Zaheer takes five-for as Mumbai pull off stunning victory
In what will be good news for all Team India fans, Zaheer Khan was at his devastating best taking five wickets to help Mumbai pull off a stunning seven-run win over Madhya Pradesh.
Zaheer Khan's incisive spell on Tuesday helped Mumbai pull off a stunning seven-run win over Madhya Pradesh in what turned out to be the most interesting Ranji Trophy group league encounter of this season.
Chasing a victory target of 311 on the final day, MP came tantalisingly close getting all-out for 303 giving the visitors their first outright win of the season.
Mumbai now have 20 points but are placed fourth behind MP who are also on 20 but are ahead due to more outright wins.
If the highlight of the final day was brilliant 128 by MP opener Jalaj Saxena and Zaheer's brilliant post-lunch spell of 13 overs that saw him get five for 79, the last 20 minutes were easily the most exciting of the match when it could have gone either way.
MP's No 11 Ishwar Pandey first hit Zaheer over mid-wicket for a big six and then hit Abhishek Nayar for couple of huge hits over long-off to bring the equation down to eight runs.
However, Pandey wanted to hit Nayar for a third six which was taken by the substitute fielder in the deep extra cover as dressing room erupted in joy.
The match can be termed as the best advertisement for domestic cricket where the 22-yard strip provided was top-class.
Starting from an overnight score of 192 for five, Mumbai declared at 250 for five with Nayar getting a quickfire 62 to set up a target of 311.
MP started the chase in the right earnest as Saxena took on the Mumbai attack with some powerful shots on the off-side. He played the square cut and square drives with ease and also hit the pacers through cover region. He pulled inexperienced Javed Khan for a big six as MP reached 90 before Naman Ojha was taken at covers by Surya Yadav off Iqbal Abdulla's bowling.
Left-hander Ankit Sharma then joined Saxena as the duo added 85 runs for the second wicket as Zaheer did the trick coming for his second spell.
Zaheer first bowled a length delivery that saw Ankeet (30) uppishly driving and the catch at covers was taken by Abdulla.
Mumbai skipper Ajit Agarkar softened up Udit Birla with a delivery that hit him on the gloves. Zaheer reaped the benefit when he tentatively nudged at an outgoing delivery to be caught by Wasim Jaffer at slips.
MP skipper Devendra Bundela then got a short-pitched delivery from the senior left-arm seamer which he awkwardly fended and glovesman Aditya Tare covered some distance to take a smart diving catch.
National selector Vikram Rathour certainly would have been impressed with Zaheer's response to the exclusion from the limited overs squad.
Nayar then ran Saxena out with a brilliant piece of fielding off his own bowling.
The India 'A' regular Saxena made 128 with the help of 16 boundaries and a six.
With Nayar trapping Satyam Choudhary leg before, Zaheer got his fourth and fifth victim in Rahul Bakshi and Anand Rajan who again got a raw deal from umpire Nand Kishore who gave some terrible decisions in the match.
From 175 for one, MP were reduced to 252 for eight and when Harpreet Singh (38) edged one off Nayar to Tare, one thought it was all over for the hosts but Pandey and Amarjeet Singh kept the game alive till the final three overs.
Brief Scores: 304 & 250/5 dec (Wasim Jaffer 67, Abhishek Nayar 62 no, Amarjeet Singh 2/59). MP 244 & 303 (target 311) (Jalaj Saxena 128, Zaheer Khan 5/79, Abhishek Nayar 3/56). MUmbai won by 7 runs.
Points: Mumbai 6; MP 0.
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SequenceParser – Simple yet Mighty
With my latest approach to create universal parser, I came up with something simple yet mighty. SequenceParser is a simple (30 lines) class that crawles any source and matches specified list of highly customizable ISequences. While each sequence can contain list of nester sequences, you are able to parse any type of source with nested conditions and sequences. A good example can be an attribute inside a xml node, a xml node inside a xml node, an escape character inside quotas etc.
I have also created some example sequences like MatchAnything, MatchRegexp, MatchString, StartRegexpEndRegexp, StartRegexpEndString, StartStringEndString that should help to cover almost any possible parsing scenario. These sequences notifies back via callback containing parsed string, that is vital for further bulding additional logic like highlightning, validation over parsed phrases.


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Here's a quick look at the impact that the House budget (being released in piecemeal fashion) would have on the courts:
Magistrates: Adds 16 magistrates to counties currently with only three, in line with the Governor's proposal. The Senate proposed restoring 39.5 magistrate positions, to four magistrates per county, at a cost of $1.8 million.
Court reporters: No cuts to state court reporters, in line with the Governor's budget. The Senate had proposed cutting court reporting funds and positions by half, with the savings to be used for contracts with private vendors.
Administrative Office of the Courts: Reduces the AOC budget by $3 million, in line with the Senate budget.
Funds for interpreters, expert witnesses and jury fees: Appropriates $1 million, in line with the Senate and the Governor.
Special Superior Court Judges: No cuts, in line with the Governor's budget. The Senate proposed eliminating 12 Special Superior Court judgeships.
Drug Treatment Courts: No funding for Drug Treatment Courts, consistent with the Senate budget. The Governor's budget appropriates $3.36 million to restore them statewide.
Prisoner Legal Services: Reduces that contract by $231,000 "to reflect decline in number of inmates," consistent with the Governor's budget. The Senate had proposed to eliminate the contract completely, using "prison legal terminals" instead.


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In a stunning and bold move to reinvigorate a rebuilding franchise, the Celtics hired one of college basketball's brightest young stars Wednesday, naming 36-year-old Brad Stevens as the 17th head coach in their storied history.
Stevens rose to prominence during Butler University's consecutive Cinderella runs to the national title game in 2010 and 2011, after which blue-blood college teams tried to lure him away from the Indianapolis-based private school that sits about 20 miles from where he grew up in suburban Zionsville.
But the Celtics shocked the basketball landscape when they announced their hiring of a college coach with no prior NBA experience as the successor for Doc Rivers. The announcement came two days after Celtics president of basketball operations Danny Ainge said the team wasn't in a rush to select a new coach.
Rivers, 51, recently left the Celtics after nine seasons to join the Los Angeles Clippers as their head coach and a front-office executive. Stevens and his family will be introduced at a news conference Friday morning.
"Brad and I share a lot of the same values," Ainge said in a statement. "Though he is young, I see Brad as a great leader who leads with impeccable character and a strong work ethic.
"His teams always play hard and execute on both ends of the court. Brad is a coach who has already enjoyed lots of success, and I look forward to working with him towards Banner 18."
In a statement on the Butler website, Stevens, who worked for the school since 2001-02, said, "Our family is thrilled for the opportunity given to us by the leadership of the Boston Celtics, but it is emotional to leave a place that we have called home the past 13 years."
A league source confirmed that Stevens's contract with the Celtics is for six years, the same length of time he spent as Butler's head coach, compiling a .772 winning percentage (166-49).
After playing Division 3 basketball at DePauw University, Stevens joined Butler as a coordinator of basketball operations in 2000-01. He was offered a full-time assistant position in 2001-02. He was named head coach in April 2007, replacing Todd Lickliter. Stevens signed a 12-year contract with Butler in 2010.
Around the NBA, the outside-the-box hire, one that several league sources said should have been expected under Ainge, was met with surprise and tempered expectations. College coaches long have struggled when making the leap to the professional level. An example Celtics fans will note is Rick Pitino, who posted an underwhelming 102-146 record from 1997 to 2001 as the Celtics' head coach.
Then factor in that Stevens will be coaching a rebuilding team without two veteran stars, as Paul Pierce and Kevin Garnett — who is just five months older than Stevens — are both being traded to the Brooklyn Nets.
"It's just a tall order," a league source said.
However, several league sources said they were fans of the hire and Stevens, praising his work ethic and basketball IQ. "He's smart, innovative and dynamic," said one league executive. "It's a huge upside hire. Big kudos to Danny Ainge."
When asked what one factor would define whether Stevens is successful, a league source said, simply, "players," referencing a key difference between college and professional basketball, which is known as a player's league.
"It's no offense to him," the source added. "You swap places with him and [Miami head coach Erik] Spoelstra, I still think the Heat win 50 or 60 games next year. He has a system, but it's who's carrying out the orders?
"He ain't out-coaching nobody. That ain't happening. You've got to get your guys to play in an effective system, but he's got to get the right blends of guys or he has no shot."
Still, the unexpected hire was deemed to be a safe one for Stevens, at the very least, "because he can always return to college and get a top-five job," one league source said. Several league sources expressed doubt that Stevens would stay with the Celtics for the full duration of his contract.
"He'll line it up right and leave around the time Roy Williams and Mike Krzyzewski are done at North Carolina or Duke and he'll take one of those jobs in a couple years," a league source said. "I bet my house on that one."
Stevens is leaving Butler as that team moves from the Atlantic 10 Conference to the Big East.
Another league source who has known Stevens for more than a decade, dating to when Stevens was an assistant at Butler, said he is confident that the new Celtics coach can win.
"He's a very smart and grounded guy and he will be a great in-game decision maker," the source said. "If he can put together a strong coaching staff with NBA experience, he has a chance to be very good."
Rivers has taken several members of the Celtics' coaching staff with him to LA, so it's unclear whom Stevens will keep. Celtics assistant coach Jay Larranaga, who was thought to be in the running for the head coaching job, is under contract with the Celtics for next season.
Larranaga will guide the Celtics' summer league team in Orlando, which begins practicing there Thursday.
"The biggest problem he'll face will be the shorter shot clock," said the source close to Stevens. "His sets at Butler lent themselves to late shot-clock opportunities. He's going to have to come in with new offensive ideas."
The NBA shot clock is 24 seconds compared with the 35-second shot clock in the college game.
Another key for Stevens is whether the players, especially strong-headed point guard Rajon Rondo, will respect a new coach who neither played professionally nor has basketball coaching experience beyond Butler.
"You can gain that if you win," a league source said, flatly. "If you come in and lose, guys are going to start shaking their heads."
Considering that the Celtics will have nine first-round draft picks over the next five seasons, the ability to coach and develop young talent is no doubt a priority for the franchise.
"I think their spin will be, 'This is going to take time and we're going to give him time,' " a league source said. " 'We're going to learn him, he's going to learn us, he'll learn the league and we'll grow together.' "
"That's all fine and good," the source added, "but if you lose 10 in the row on the road and you're getting beat by 40, what are you going to do?"
Baxter Holmes can be reached at email@example.com