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Door into Silence (US - DVD R1)
Gabe finally sees Lucio Fulci's final film, and kind of regrets the experience...
It's hard to explain to non-fans exactly how crushing Italian horror master Lucio Fulci's latter career downfall was, because his work is an acquired flavour even at its best. The director's tact, taste, and ability to tell a coherent story have always been appropriately in question, but his overwhelming technical skills when he was at his best should really be recognized even by unbelievers. It's probably easiest to compare him to other horror/thriller personalities like John Carpenter and Brian DePalma. Remember how great Carpenter and DePalma were in the late '70s and early '80s? Remember how bad they got later? Well picture Ghosts of Mars or Mission to Mars shot on shoestring budgets, negating any possibility of fleeting glimpses of interesting visuals, and then age up the directors to the point of knocking on death's door, and you might have an inkling of how utterly depressing Fulci's last handful of films were.
For his final feature (and it was a distinct possibility that Fulci knew this was going to be his final feature based on his ailing health), the maestro returns once again to America. The locations are often mixed up a bit (you can't drive to the North East from New Orleans via Highway One from the Keys), but do offer a bit of atmosphere and production value to the otherwise empty and cheap feature. It's clear Fulci and producer Aristide Massaccesi (also known under his sleazy pseudonym Joe D'Amato) intended Door into Silence to pass for an American budget production, and had it been made in 1978 instead of 1991 they might've gotten away with it, at least a little. Besides the fashion and car models everything about the production screams late seventies, except, of course, the camera work, which screams 'I found a camcorder in the basement, guys! Let's make a movie'. Featuring John Savage as a lead is a continuation of these themes, as his involvement would've been more impressive a decade prior (though one would think his then recent involvement with Do the Right Thing would've meant he had more prospects than this). Savage's listless acting style actually fits in quite well with Fulci's stilted actor's universe, but when the director's visuals aren't up to task the non-effort is pretty moot.
The big problem here, one that makes Door Into Silence actually less enjoyable than even Fulci's shlockiest STV efforts of the era, is the utter lack of horror or suspense. At about 25 minutes into the 87 minute feature Fulci finally offers up a set piece – Savage tries to pass a slow moving hearse on the road to a very ill-defined location, and the vehicle's driver refuses to relent. After each go-nowhere scene the hearse returns, and another vague and seemingly pointless 'chase' ensues. It's kind of like Spielberg's Dual, minus any entertainment value. Savage's consistent car trouble (it breaks down, it becomes trapped on the bridge, is trapped in the muck of a swamp, etc) seems to mean something to Fulci, but to an audience these endless scenes are about as thrilling as actually finding oneself in a broken down car in the middle of nowhere. Most fans will probably see where the story is heading based on the director's more well known, EC Comic inspired thrillers (the film might have worked as a one hour Tales from the Crypt episode), but rather than discovering terror at the climax will likely discover the sweet release of this endless car trip finally being over. It's hard to stare at one's naval this long.
Fulci works so well in anamorphic framing it's always a bummer to see him working in the video friendly 1.33:1 aspect ratio. The transfer's biggest shortcoming is the constant reddening of blacks, a common ailment for older productions that have been damaged by time. It's likely that Severin didn't have the means to give the print a full overhaul, and just as likely that the negative was beyond further repair. Artefacts aren't a huge concern, but print damage and scratches are present throughout. The transfer's overall details are definitely better than VHS copies of the film, aided by the uncharacteristically bright photography. Colours are a bit washed out, and full-bodied hues feature a little bit of blooming and low-level noise. Overall the print is pretty inconsistent, but perfectly adequate for the film.
This disc is retrofitted with an early video friendly two channel mono mix. The actual sound is thin, but plays a pretty important role, and is probably the film's strongest suit. One might even say that the thinness of the film's soundscape adds to the overall dreamy atmosphere Fulci was likely trying to achieve. Often a single sound will define an entire sequence, as if that sound is all that exists at the time, as happens when one dreams and the dream doesn't fill in the unnecessary gaps. Franco Piana's score is another big plus, encompassing a myriad of styles, from electronic keyboard work, to various forms of jazz, and even some Arab inspired cues. Everything is a bit muddled on the track, including the dialogue, which features inconsistent volume levels within a single scene, but again, this is perfectly adequate given the film itself.
Unfortunately there's nothing here in terms of special features.
Door into Silence is really for Fulci fans alone, and even most of us won't like it very much. The man went out on a better technical note than expected (his work over the last decade or so of his life was often plagued with shocking dollops of technical ineptitude), but this feature is lacking any shock, drama, tension, or even minor thrills. Of course this disc is going to sit on my shelf proudly as I continue to fill in my Fulci collection, but I don't see myself watching it again, and imagine most of the director's other fans will feel the same way. Severin does a decent job with the disc's video and audio, which is likely as good as we can expect from the source material, but don't supply us with any extras.
Review by Gabriel Powers
stevepulaski Member Join Date: June 2009 Location: Niger Posts: 741
Lucio Fulici is a great director. I really wanna see Zombi 2.
iconoclast Member Join Date: November 2006 Location: United States Posts: 264
I'll get it eventually, I intend to own al of his movies, even Zombi 3
Wilson Bros Reviewer Join Date: August 2004 Location: United Kingdom Posts: 1,183
We saw this on the big screen back in 94, where Fulci was the guest of honour. Any comments about John Savage's work in the movie can be answered by Fulci saying that savage had let himself go by the time he started shooting, mainly due to "personal problems".
The movie is very slow, and the ending far too obvious. Fulci told us all in the audience that he was furious that his name was changed in order to make it more commercial. This copy included the original jazz score, and not the one it was crudely substituted with when it achieved a limited release.
Still, it was all part of the experience of meeting Snr Fulci, so who are we to complain?
The movie is very slow, and the ending far too obvious. Fulci told us all in the audience that he was furious that his name was changed in order to make it more commercial. This copy included the original jazz score, and not the one it was crudely substituted with when it achieved a limited release.
Still, it was all part of the experience of meeting Snr Fulci, so who are we to complain?
This product has not been rated
Disc Details
Release Date: 30th June 2009
Discs: 1
Disc Type: Single side, single layer
RCE: No
Video: NTSC
Aspect: 1.33:1
Anamorphic: No
Colour: Yes
Audio: Dolby Digital Mono English
Subtitles: None
Extras: None
Easter Egg: No
Feature Details
Director: Lucio Fulci
Cast: John Savage, Sandi Schultz, Richard Castleman
Genre: Thriller
Length: 87 minutes
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Cheerleaders Celebrate College Colors Day
In celebration of the kick-off to the College Football Season, today has been declared College Colors Day. What does that mean?
College Colors Day is no ordinary holiday. Forget the long drives, reservations, and cousins you don't know – this one's easy.
Are you ready? Here it is.
Step 1: Wear Apparel Representing your Favorite College on Friday, September 4th, 2015.
That's it. It's that easy! Throw on your favorite college gear, and be a part of one of the most spirited holidays in America.
…and what does that mean here at Gunaxin? A Gallery of College Football Cheerleaders of course. They ARE wearing their College Colors, and they are here to help you celebrate. For more great photos of Cheerleaders, be sure to check out the collection over at Sports Illustrated, where many of these were borrowed from.
- If you happen to like College Girls, you may like these links as well :
- Alabama Crimson Tide Girls
- Florida Gator Girls
- Oklahoma Sooner Girls
- Texas Tech Red Raider Girls
- Michigan State Spartan Girls
- Villanova Wildcat Girls
- UConn Huskie Girls
- North Carolina Tarheel Girls

subset: commoncrawl


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Message Board
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Talk about the novels, new and used books that Macomber has written!
Author Macomber's Book Reviews
Bargained for Exchange
"Bargained for Exchange " by James Macomber is an "edge of your seat", "can't put down" legal suspense thriller. John Cann, an attorney on leave, is teaching a law course at a small college campus when he, quite unwittingly , witnesses an injustice done to one of the young students, Janie Reston. In the course of defending her, the action takes him from this college campus to deadly events on the other side of the world and the infiltration of a Middle E...


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ASUS has taken the high-end Android tablet market by storm. There's already two Transformer tablets on the market, and another premium device is coming soon. That makes four Transformers in total, all varying in specs and price. So where does the ASUS Transformer Pad TF300 fit in? Let's find out.
1. Internal hardware
The ASUS Transformer Pad TF300 is no slouch when it comes to internal hardware. With very few exceptions, the ASUS Pad 300 features top-of-the-line hardware in every category:
- 1.2GHz (in Balanced Mode) NVIDIA Tegra 3 processor
- 1GB of DDR3 RAM
- 16 or 32 GB of internal storage with microSD expansion
- 10-inch IPS 1280×800 display with 350 nits of brightness
- 8MP F2.2 rear camera
- Front-facing camera
- Bluetooth 3.0
- 22Wh battery
- 7.11/10.35/0.38″ at 1.39lbs.
Of course these are just paper specs, but they just so happen to be some of the best out there. And if you read the performance section of this review, you'll see that they do translate well into real-world use.
2. Build quality and design
Coming in three different colors, Royal Blue (available initially), Torch Red and Iceberg White (both available in early June), the ASUS Transformer Pad 300 will appeal to a wide range of audiences.
From the front, it doesn't stray too far from the classic black slate design we've all come to know and love. But I don't see that as a bad thing.
On the back, you'll find textured ribbing that circles the device, along with an 8MP camera and a lone speaker port.
As for what lies around the rest of the device, there's a front-facing camera and ambient light sensor on the front, a power button on the top left (when held in landscape), a volume rocker, HDMI port and microSD card slot on the left, headphone jack on the right, and ASUS' proprietary connector on the bottom.
The build quality of the ASUS Transformer Pad 300 is just alright. There's very little, if any, give to the device. It feels relatively solid in your hands, and is well weighted. The buttons all feel stable, giving only a gentle click when pushed. The rear camera is flush with the back of the tablet.
Still, at the end of the day, it's just a big plastic slab. And with polycarbonate-, aluminum- and glass-bodied gadgets coming out left and right, it's hard not to think of the build quality and design of the Transformer Pad 300 as pretty average.
3. Display
The display on the ASUS Transformer Pad 300 was somewhat of a sore spot for me. It's certainly not terrible, but it's not great.
The Transformer Prime TF201 has an IPS+ display. One of the ways ASUS has cut the cost on the TF300 is by dropping the "+." Is the extra plus worth $100? Not really. But compared to a Super AMOLED display, or SLCD, the display on the ASUS Pad 300 didn't look as vibrant as I would have liked. At full brightness, it was usable in all conditions, but again, it could have been better.
It's not the worst display on the market, but don't expect to be knocked back when you power the ASUS Transformer Pad 300 on for the first time.
4. Software
The software is one of the best things about the ASUS Transformer Pad 300. It comes with a very bare bones build of Android 4.0.3, Ice Cream Sandwich, with some useful additions from ASUS.
Along with the NVIDIA Tegra Zone app, you'll find a couple other apps for media and file management (like ASUS Cloud storage). That's really about it. They're hardly a nuisance, and well worth the trade off for getting Android 4 right out of the box.
As for other ASUS customizations, there several custom ASUS widgets, which I actually found quite handy (especially the battery and weather widgets), and a custom menu in the default settings screen.
I can't stress enough here how much I love that ASUS has left Ice Cream Sandwich alone for the most part. Not applying ten different layers of animations and skins keeps the Transformer Pad 300 feeling snappy, and I imagine it will help ASUS hasten updates to the device in the future.
5. Performance
As you can imagine with a Tegra 3 and 1GB of DDR3, the ASUS Transformer Pad 300 was as fast as you could possibly need a tablet to be. It will run any app you can find in the Google Play Store with ease. There was practically no lag when launching apps, and browsing the web (using both the default browser and Chrome) was smooth as butter.
Gaming was also great on the Transformer Pad 300. The touch screen was adequately responsive and made for an all-around great gaming experience. Games that normally struggle and choke out on my Nexus S were a totally different experience on the tablet. My favorite game to play around with while using the Transformer Pad 300 was Draw Something. Paired with a capacitive stylus, it was was super fun.
To get an idea how this real-world performance plays out in benchmark form, check out the numbers below. On the left you'll find the numbers for the Transformer Pad 300, and on the right you'll find the numbers for the Samsung Galaxy Tab 7.7.
CFBench Native – 19247 / 12927
CFBench Java – 5762 / 3126
CFBench Overall – 11156 / 7046
Smartbench 2012 Productivity – 3340 / 3057
Samrtbench 2012 Gaming Index – 2275 / 1625
Antutu total – 9373 / 6416
Antutu Floating Point CPU – 2363 / 1518
Antutu 3D Graphics – 1175 / 1230
GL Benchmark 2.1.4 – Egypt Offscreen – 62 / 48
GL Benchmark 2.1.4 – Pro Offscreen – 81 / 67
Quadrant – 3722 / 3480
Browesermark – 112870 / 78971
Sunspider 0.9.1 (lower is better) – 1784.2 / 1978.9
Moonbat on Chrome (With web worker set to 1) – 1757.6 / NA
Moonbat on Chrome (With web worker set to 4) – 3155.4 / NA
6. Cameras
The cameras on the ASUS Transformer Pad 300 are really pretty "meh." Meaning they aren't great, but they aren't terrible.
In good lighting, like outdoors or in a lightbox, the 8MP rear camera was fantastic. Both photos and videos were very impressive. In low lighting conditions, however, the camera struggled to focus at times and failed to pick up details. The same can be said about the front-facing camera.
Because of this, the Transformer Pad 300′s cameras get a general rating of average. They perform much like you'd expect a tablet's cameras to perform. They get the job done, but they could be much better. Here's some sample images from both cameras, along with two sample videos in good and bad lighting from the rear camera.
7. Battery
According to ASUS, the battery on the Transformer Pad 300 will last around 8 and a half to 10 hours when put through moderate to heavy use. I found this to be fairly accurate. Checking emails, Facebooking, Twittering, gaming and watching videos gave me a good solid day's worth of battery life. And that's without the keyboard dock (more on that in a bit).
Realistically, the battery should last you at least an entire work day if you put it under normal use. Keep the display as low as you can tolerate it, put off watching movies until later, and keep gaming to a minimum, and I'm sure it would last even longer.
Factor in ASUS' built-in power management profiles and the added battery life you can get out of the keyboard dock, and you have a tablet that can go the distance when needed.
8. Keyboard dock
If you're considering a Transformer series tablet, chances are you're considering a keyboard dock. That's what ASUS is known for, and for good reason, too.
The keyboard dock that works with the Transformer TF300 is totally new. So unfortunately, it won't work with older Transformers. But that's about the only bad thing I can say about the dock.
Not only does it provide several extra hours of battery life (a good five or more), it boasts a ton of useful features that will turn you into a productivity powerhouse. If you need to transfer files, you can use the built-in USB port or SD card slot on the side of the keyboard.
For tapping out emails or other long-winded blocks of text, the keyboard works surprisingly well. The keys don't feel too mushy, and the trackpad is fairly accurate with nice and clicky buttons that offer a satisfying amount of feedback when pressed.
There's also a slew of custom buttons on the keyboard dock that are specifically made to control the Transformer Pad 300. If you didn't want to, you'd never really have to use the touchscreen once the Transformer Pad is in its dock.
For an extra $150, the keyboard dock for the ASUS Transformer Pad 300 is well worth it.
9. Connectivity
Thanks to the Bluetooth 3.0 chip and HDMI port found on the Transformer Pad 300, it doesn't get a bad rating when it comes to connectivity. But not having access to 3G or 4G networks takes it down a notch.
In this day and age, a tablet like the ASUS Transformer Pad 300 deserves some sort of connectivity options outside of WiFi. For an extra $50, I can imagine most people would love the ability to put in a sim card and use the Transformer Pad 300 on the road. And who knows, maybe some day, a carrier will pick it up and that will happen. But for now, if you want to connect to the Internet with the Transformer Pad 300, you'll have to rely on WiFi.
10. Price
The price of the ASUS Transformer Pad 300 is another area where the tablet shines. For $379 dollars, you can buy the Transformer Pad with 16GB of internal storage, no strings attached. For an extra $20, you can double the storage to 32GB. Combined with the $149 keyboard dock, you can have a fully functioning laptop, Android tablet hybrid with a NVIDIA Tegra 3, 1GB of DDR3 and Ice Cream Sandwich for $550.
Compared to something like a MacBook Air or an Ultrabook, that's almost half the price. Of course there's going to be some major performance differences, but if you don't need a top-of-the-line laptop and want something ultra portable to carry around, the price of the Transformer Pad 300 and the keyboard dock combined makes the combo well worth checking out.
ASUS has proved several times over now that there is definitely a market for high-end Android tablets. With the exception of a slate or two out of Samsung, ASUS rules this sector of the market. As such, I had high hopes for the ASUS Transformer Pad TF300.
It's incredibly similar to its sibling the Transformer Prime, with only a minor downgrade here or there. Fortunately, the price of the Transformer Pad 300 is set to reflect those changes. At $379 for the 16GB model and $400 for the 32GB model, the ASUS Transformer Pad 300 offers a premium tablet experience for less money than extremely similar tablets on the market. It looks like ASUS has another winner on their hands.
You can buy the Royal Blue ASUS Transformer Pad 300 starting this Monday online and in stores by the week of April 30. Look for the red and white Transformer Pad 300s to launch this summer.


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INGLEWOOD, Calif. (July 7, 2012)—A year after she and Game On Dude lost by a nose to First Dude in the Grade I, $500,000 Hollywood Gold Cup (video), jockey Chantal Sutherland and Awesome Again gelding made amends in 2012.
The anticipated victory by the 2-5 favorite in the 73rd renewal of Betfair Hollywood Park's signature race was historic. Sutherland, who became the first female to ride in the race in 2011, became the first of her sex to win Saturday, prevailing by 1 ½ lengths over 5-2 second choice Richard's Kid.
The finish gave Hall of Fame trainer Bob Baffert his second exacta sweep in as many years. The win was his fourth in the Gold Cup. Real Quiet (1999) and Congaree (2003) preceded First Dude and Game On Dude.
Becoming the first horse to win the Gold Cup a year after finishing second since Ancient Title followed his runner-up effort to Tree Of Knowledge in 1974 with a 1975 victory under Laffit Pincay, Jr., Game On Dude completed the 1 ¼ miles over Cushion Track in 2:04.19.
Owned by a Joe Torre's Diamond Pride LLC, Lanni Family Trust, Ernie Moody's Mercedes Stable LLC and Bernie Schiappa, Game On Dude, who carried top weight of 124 pounds, won for the eighth time in 18 starts. The $300,000 payday pushed his bankroll to $2,644,658.
Since the Gold Cup was a Breeders' Cup Challenge "Win and You're In'' event, Game On Dude earned a berth in the Breeders' Cup Classic, a race in which he was second to Drosselmeyer last Nov. 5 at Churchill Downs. This year's Classic will be run Nov. 2 at Santa Anita.
Additionally, all entry fees will be waived for Game On Dude and his owners will receive a $10,000 travel allowance.
Winning for the second time in six starts at 10 furlongs, Game On Dude paid $2.80, $2.20 and $2.10. He was the shortest priced winner of the Gold Cup since Affirmed returned $2.60 in 1979.
Tracking surprising pacesetter Spud Spivens through a quicker than expected 47.71 opening half mile, Game On Dude started to inch away around the far turn, kicked three lengths clear with a quarter of a mile to run and held sway under some left handed encouragement from Sutherland.
Third behind Awesome Gem and Rail Trip in the 2010 Hollywood Gold Cup, Richard's Kid finished 6 ¼ lengths clear of 7-1 third choice Kettle Corn and paid $2.60 and $2.10. The show price on Kettle Corn, who was second when Game On Dude won the Californian by 7 ¼ lengths June 2, was $2.60.
Spud Spivens faltered to fourth, 4 ¼ lengths behind Kettle Corn, and was followed by Vanity upsetter Love Theway You are, who was trying to become the first female winner of the Gold Cup since Princessnesian in 1968, Anthony's Cross and Thirtyfirststreet.
"They had to run one-two,'' said Baffert. "They're two really good horses. That longshot (Spud Spivens) made them go pretty brisk. Game On Dude was getting a little tired, but he needs the competition.
"It looked like Richard's Kid was going to come up to him, but he dug in there at the end. I'm glad they both ran their races and I'm happy for Chantal because I sort of got goose bumps when (track announcer Vic Stauffer) said she was trying to become the first woman to win this. I hoped it wasn't the kiss of death.''
Baffert indicated how Game On Dude trains at Del Mar will determine whether or not the dark bay runs in the Grade I, $1 million-guaranteed TVG Pacific Classic – a race in which he was fourth in 2011 – Aug. 26 at Del Mar. The 1 ¼ mile race is the destination for Richard's Kid, who already owns two Pacific Classic victories (2009 and 2010).
"I could actually hear Rafael (Bejarano, who rode Richard's Kid), yell, 'I'm coming Chantal,' at the quarter pole,'' said Sutherland. "We're friends and it was just like 'I'm coming to get you,' like a game of tag.
"(Game On Dude) wanted to go after (Spud Spivens) early and kept fighting and fighting, but then he kind of chilled out a little bit. When he started getting a little pushy about it, I had let him to do his thing. Down the lane, I didn't want to hit him or push on him, but I was getting a little nervous.
"It's exciting (to be the first female to win the Gold Cup). I feel really honored. It's pretty cool. I hope I'm one of many more to come.''
Hours after Kentucky Derby winner and Preakness I'll Have Another made his final public appearance in Southern California before leaving for his new career as a stallion in Japan, the 3-year-old colt's owner – J. Paul Reddam – and jockey – Mario Gutierrez – won the $150,000 Royal Heroine Mile (video) by a head with 3-1 second choice Quiet Oasis.
The grassy Grade II was the second graded victory of the Spring/Summer meet for Quiet Oasis, who is trained by Ben Cecil. The 4-year-old Oasis Dream filly out of the Sunday Silence mare Silent Heir had taken the Grade III Wilshire at the same distance April 29 before finishing second in the Grade I Gamely at nine furlongs May 28.
Bred in Ireland by Breeding Capital PLC and Swettenham Stud, Quiet Oasis won for the fourth time in 10 lifetime starts. Three of her victories have come in seven races in the United States.
Ridden patiently by Gutierrez while Briecat set the pace with Mega Dream in close attendance, Quiet Oasis split horses when beginning her rally early in the stretch, angled outside and was up to win narrowly over 8-1 outsider Mega Dream and a stubborn Briecat. The final time was 1:35.06.
Increasing her bankroll to $262,379, Quiet Oasis paid $8, $3.80 and $3.20.
Mega Dream, who had won the Great Lady M. Stakes at six furlongs May 27 in her California debut, returned $7.20 and $5.20. The show price on 13-1 shot Briecat, who finished a neck back of the runner-up, was $7.20.
Nereid was fourth, followed by Ninth Infantry, Up In Time, City to City and All Star Heart, who failed to fire as the 8-5 choice. It was the first defeat in three starts over the Betfair Hollywood Park turf for the Canadian bred daughter of Arch.
"The problem with her early on is that she was very headstrong and rank,'' said Cecil. "The nice thing is she's gotten more and more relaxed. She hasn't done much wrong since she's been here. My exercise rider has done a really good job of getting her to settle.''
Earlier in the afternoon, Pincay, a member of Racing's Hall of Fame since 1975, presented the Award named in his honor to John Harris, a prominent California owner-breeder and former California Horse Racing Board chairman. Harris is the ninth winner of the Laffit Pincay, Jr. Award.
Pincay was among several former riders who attended the 73rd Gold Cup as part of the 10th annual Oldtimers Day at the Races. Joining Pincay, among others, were Eddie Delahoussaye, Gary Stevens, Julie Krone, Don Pierce, Ray York and Rudy Rosales.
Racing resumes Sunday. Post time is 1 p.m. Track gates at Betfair Hollywood Park will open at 9:55 a.m. for simulcasts.
The main event on the nine race card is the $68,000 Le Cle Stakes for 3-year-old fillies at one mile on turf. The Le Cle goes as the third.
Copyright © 2009-2012, Hollywood Park. All rights reserved. Site design by Love Has No logic Design Group


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Charles Porterfield Krauth notes that the doctrinal sections of the AC begin with God and end with the saints. Most fitting. There is undue fear of the saints in current Lutheranism (a bit of reaction, I suppose, to Roman excesses) that would have surprised and shocked the Augsburg Confessors. Instead of ignoring the saints (or pretending "they're just the same as you and me"), the Confession approves honoring the saints by telling their stories (the history of the saints) so that we may follow the example of their faith and of their good works, as appropriate to our calling.
Since the Emperor was the audience at the moment, they remind Charles V that he "may follow the example of David in making war to drive away the Turk from his country. For both are kings." But if the saints may be honored by the retelling in the Church their stories, yet the Confession is clear: "...the Scriptures do not teach that we are to call on the saints or ask the saints for help. Scripture sets before us the one Christ as the Mediator, Atoning Sacrifice, High Priest, and Intercessor. He is to be prayed to. He has promised that He will hear our prayer. This is the worship that He approves above all other worship, that He be called upon in all afflictions." The clincher is in 1 John: "If anyone does sin we have an advocate with the Father." The reserve of this article is astonishing and a testimony to the good will of the Confessors to try by all means to maintain unity with Rome to the furtherest extent conscience would allow. What is unstated here but clearly running in the background is that the Roman practice had made the faithful imagine that they could not come to Christ directly, for He was thought of as a stern judge, but must instead go to the saints who might soften Him up a bit, and lead to Him having mercy on us. Particularly was the Most Blessed Virgin called upon to accomplish this, though by no means her alone. "Saint Ann, help me and I will straightway become a monk!" the terrified young Luther had once cried. In the Larger Catechism Luther will comment that where we turn for help in time of need discloses who we are trusting as our God. If in time of need, we turn to the saints, because we think that they might give us a better hearing than our Lord Jesus, then we have indeed tragically turned the saints into idols and betrayed the very faith that they sought to hand onto us.
Two closing thoughts that are tangential to AC XXI, but explicit in Ap XXI: we do not deny that the saints in heaven intercede for the church in general. Granted, there is no explicit Scripture that teaches this outside of the dream in 2 Maccabees where Jeremiah is seen pleading for Jerusalem. But Scripture does teach that the angels intercede for us (Zechariah 1), and since we know that our Lord, the premier Saint, lives to intercede for His Church to the Father, it is quite sound to hold that the saints in heaven join Him in His intercession for the pilgrim church on earth.
Thus, do not allow yourself to be drawn into typical Roman or Eastern polemics about the intercession of the saints as though we denied it; we do not. Rather, what we have always denied is that the fact that they intercede for the Church in general justifies the practice of the saints on earth invoking the saints in heaven. And since this is so, it is contrary to the Gospel to require people to pray to the saints in heaven. Second, the joy of the saints' company is not that they invite us to focus on them. Rather, the very mark of the saints is that they invite us to focus with them upon the Lamb who redeemed them with His own blood, sanctified them in the waters of Baptism, and made them shining witnesses to the glory of His resurrection. They are not dead. They live in Him. Their spirits join us (and we them) in the Divine Liturgy (Hebrews 12!) and we sing a united song with angels, archangels, and with all the company of heaven. "Holy, holy, holy!"
P.S. Don't neglect to check out the fine introduction to the Commemorations in Lutheran Service Book on p. xii!
Monday, July 23, 2007
Roundtable 22: Worship of the Saints
Charles Porterfield Krauth notes that the doctrinal sections of the AC begin with God and end with the saints. Most fitting. There is undue fear of the saints in current Lutheranism (a bit of reaction, I suppose, to Roman excesses) that would have surprised and shocked the Augsburg Confessors. Instead of ignoring the saints (or pretending "they're just the same as you and me"), the Confession approves honoring the saints by telling their stories (the history of the saints) so that we may follow the example of their faith and of their good works, as appropriate to our calling.
Posted by William Weedon at 3:14 PM
13 comments:
- Paul T. McCain said...
Here is how the Roman Catholics responded to this article, from the Confutation of the Augsburg Confession:
In the last place, they present the twenty-first article, wherein they admit
that the memory of saints may be set before us, that we may follow their faith
and good works, but not that they be invoked and aid be sought of them. It is
certainly wonderful that the princes especially and the cities have allowed
this error to be agitated in their dominions, which has been condemned so
often before in the Church, since eleven hundred years ago St. Jerome
vanquished in this area the heretic Vigilantius. Long after him arose the
Albigenses, the Poor Men of Lyons, the Picards, the Cathari old and new: all
of whom were condemned legitimately long ago. Wherefore this article of the
Confession, so frequently condemned, must be utterly rejected and in harmony
with the entire universal Church be condemned; for in favor of the invocation
of saints we have not only the authority of the Church universal but also the
agreement of the holy fathers, Augustine, Bernard, Jerome, Cyprian,
Chrysostom, Basil, and this class of other Church teachers. Neither is the
authority of Holy Scripture absent from this Catholic assertion, for Christ
taught that the saints should be honored: "If any man serve me, him will my
Father honor," John 12:26. If, therefore, God honors saints, why do not we,
insignificant men, honor them? Besides, the Lord was turned to repentance by
Job when he prayed for his friends, Job 42:8. Why, therefore, would not God,
the most pious, who gave assent to Job, do the same to the Blessed Virgin when
she intercedes? We read also in Baruch 3:4: "O Lord Almighty, thou God of
Israel, hear now the prayers of the dead Israelites." Therefore the dead also
pray for us. Thus did Onias and Jeremiah in the Old Testament. For Onias the
high priest was seen by Judas Maccabaeus holding up his hands and praying for
the whole body of the Jews. Afterwards another man appeared, remarkable both
for his age and majesty, and of great beauty about him, concerning whom Onias
replied: "This is a love of the brethren and of the people Israel, who prayeth
much for the people and for the Holy city - to wit, Jeremiah the prophet." 2
Macc. 15:12-14. Besides, we know from the Holy Scriptures that the angels pray
for us. Why, then, would we deny this of the saints? "O Lord of hosts," said
the angels, "how long wilt thou not have mercy on Jerusalem and on the cities
of Judah, against which thou hast had indignation? And the Lord answered the
angel that talked with me comfortable words." Zech. 1:12, 13. Job likewise
testifies: "If there be an angel with him speaking, one among a thousand, to
show unto man his uprightness, he will pity him and say, Deliver him from
going down to the pit." Job 33:23, 24. This is clear besides from the words of
that holy soul, John the Evangelist, when he says: "The four beasts and the
four and twenty elders fell down before the Lamb, having each one of them
harps and golden vials, full of odors which are the prayers of saints," Rev.
5:8; and afterwards: "An angel stood at the altar, having a golden censer, and
there was given unto him much incense, that he should offer it with the
prayers of all saints upon the golden altar which was before the throne. And
the smoke of the incense, which came up with the prayers of the saints,
ascended up before God out of the angel's hand." Lastly, St. Cyprian the
martyr more than twelve hundred and fifty years ago wrote to Pope Cornelius,
Book I, Letter 1, asking that "if any depart first, his prayer for our
brethren and sisters may not cease." For if this holy man had not ascertained
that after this life the saints pray for the living, he would have given
exhortation to no purpose. Neither is their Confession strengthened by the
fact that there is one Mediator between God and men, 1 Tim. 2:5; 1 John 2:1.
For although His Imperial Majesty, with the entire Church, confesses that
there is one Mediator of redemption, nevertheless the mediators of
intercession are many. Thus Moses was both mediator and agent between God and
men, Deut. 5:31, for he prayed for the children of Israel, Ex. 17:11; 32:11f.
Thus St. Paul prayed for those with whom he was sailing, Acts 27; so, too, he
asked that he be prayed for by the Romans, Rom. 15:30, by the Corinthians, 2
Cor. 1:11, and by the Colossians, Col. 4:3. So while Peter was kept in prison
prayer was made without ceasing of the Church unto God for him, Acts 12:5.
Christ, therefore, is our chief Advocate, and indeed the greatest; but since
the saints are members of Christ, 1 Cor. 12:27 and Eph. 5:30, and conform
their will to that of Christ, and see that their Head, Christ, prays for us,
who can doubt that the saints do the very same thing which they see Christ
doing? With all these things carefully considered, we must ask the princes and
the cities adhering to them that they reject this part of the Confession and
agree with the holy universal and orthodox Church and believe and confess,
concerning the worship and intercession of saints, what the entire Christian
world believes and confesses, and was observed in all the churches in the time
of Augustine. "A Christian people." he says, "celebrates the memories of
martyrs with religious observance, that it share in their merits and be aided
by their prayers."
- July 23, 2007 at 6:24 PM
- William Weedon said...
The Apology's corresponding article contains a powerful refutation of the arguments of the Roman Confutation - and Chemnitz also have a beautiful response to Trent's proposals on this topic. Examen III:357ff:
Vicelius and others argue laboriously that the saints who are already in their fatherland with Christ are together members of the one body whose head is Christ, and that, since they are not ignorant of the fact that a church on earth is at all times being gathered for the Son of God under the cross and various persecutions until the end of the world, there is no doubt that, since they live with God, they pray for all manner of good things from God for the church, of which they know that it is fighting on earth under the cross - as though this were denied or condemned by us." (p. 357)
- July 23, 2007 at 7:38 PM
- Bror Erickson said...
I find it interesting that the Romanists equate honor with worship. It is wholly possible to honor without worshiping. I doubt God worships any of his saints. Though He certainly does honor them.
About a month ago I had opportunity to worship at an Anglican church. I had to obstain from most of the liturgy, not knowing to whom the prayer would be addresssed until the very end. I found that quite disturbing. Though, I have to say the priest gave a very good Christ centered sermon. The saint worship part, though, made me wonder to what extent any ecumenical agreements could be reached with these people, who do share many of the same concerns we do.
That said, I think the only saint Lutherans are comfortable honoring is Luther.(Yet at times even his blessed memory is slandered in our hallowed halls.) Some though also find a source of encouragment and godly examples of confession in the likes of Bo Giertz, Robert Preus, and Hermann Sasse, to name a few, and not to pump the egos of saints still living, in this church militant.
- July 25, 2007 at 7:54 AM
- Paul T. McCain said...
I'm presently working on a presentation and bumped into this Luther quote, from "mature Luther," in which he offers a comment about the innovation of prayers to the saints. This is from his work: "Against Jack Sausage [Hanswurst]"
"Who has commanded you to set up this new idolatry of worshiping the saints, canonizing them, and appointing fast days and feast days on which to honor them, just as if they were God himself, so that men rely on and trust in their merit more than in Christ himself, his blood and his merit? You have portrayed him for us as a judge, whom we must appease, and whose grace we must win through the merit and intercession of his mother and all the saints, together with our worship of the saints. The result is that your church has become in this matter nothing less than a heathen church, praying to Jove, Juno, Venus, Diana, and other dead men. Just as the Romans built a Pantheon in their city of Rome, so you have built a pantheon in the church, which is the church of all devils. You will not find this in the writings of the apostles, nor in the nascent church, which in former times would not even allow pictures of the saints—and a lot of blood was spilt over this—not to mention invocations or prayers to them, things that belong to God alone.
Martin Luther, vol. 41, Luther's Works, Vol. 41 : Church and Ministry III, ed. Jaroslav Jan Pelikan, Hilton C. Oswald and Helmut T. Lehmann, Luther's Works, 41:204 (Philadelphia: Fortress Press, 1999, c1966).
- July 26, 2007 at 8:22 AM
- Mike Baker said...
There is a Roman Catholic church along the main road to and from my house. This complex of buildings has a large building with a massive golden dome that faces the street. From what I can tell, ti is a kind of entry hall that leads into the church. Glancing through the glass front, I was impressed by the statue of Christ standing in that entry hall.
At least ten feet tall and adorned in gold, the statue dominates the room. The posture of the statue is meek and sympathetic and his face seems to glow with hope and mercy. His head is wreathed in a gold halo and he stands on an elevated platform that is at least three feet high. It is placed in the center of the room so that no one can miss it and people on the street can see it as they drive past.
I have to admit that part of me was a little jealous of such beautiful art and I found myself looking at the statue each time that I drove by. There were always fresh flowers laid at its feet and there was a prayer bench that often had people looking up at and kneeling before the statue. Wow, those papists were really lucky to have such a beautiful depiction of our Lord in such a prominent place in their main entry hall.
...then I found out from a lady who attended services there that it was not a statue of Christ, but one of St. Jude of Thaddaeus instead.
- July 26, 2007 at 9:28 AM
- Pastor Kevin Jennings said...
One of the posters to this list, whose initials are Will Weedon, once said that the saints, especially Mary, aren't the great exceptions (Rome and the whole invocation stuff), but the great examples. I hope this doesn't violate the spirit of this list.
This, I believe, is a quotable summary of this article. We don't worship the saints, but we find great hope and strength in their examples of faith, and have an opportunity to praise Christ for His faithfulness to them.
I just had the opportunity to officiate at the funeral of a brother in the ministry who was a WWII vet. When visiting his home to take him the Lord's Supper, I noticed a special frame on his wall. It contained two impressive medals: a purple heart (wounded in combat) and a bronze star (for bravery).
The point: the great examples of the saints are like combat medals and ribbons that have the stories of faith behind them. And, as we hear these, we have the opportunity to praise Christ and pray that He would bring us through similar circumstances.
- July 26, 2007 at 2:15 PM
- William Weedon said...
Would to God that our churches more richly reflected in their artwork our belief that art can be a bearer of the Gospel proclamation! Our parish has a statue of our Lord above the altar and two large paintings of our Lord on either side of the Nave's front wall.
LOL. You are remembering correctly, but I didn't come up with that. I was just quoting Schmemann, who simply nails that point in one of his works - can't remember which one. Miss seeing you, old friend. Hope things are going well for you in your parish.
- July 26, 2007 at 6:42 PM
- Carl Beckwith said...
Well said, Weedon. I especially like the reference to the Sanctus. As for the Commemorations in LSB, well, January 13 is regrettably blank. Seriously, though, how does Martin of Tours make the Commemorations and Hilary does not? Where would Martin be without his friend and benefactor, the sainted Hilary of Poitiers, doctor and confessor?
- July 27, 2007 at 12:15 PM
- Paul T. McCain said...
Martin Chemnitz, in his great work, "The Examination of the Council of Trent" provides a thorough refutation of the heretical notion that we are to pray to the saints. This is from Volume 3. This teaching also very much refutes and rejects the practice in Eastern Orthodoxy which is as contrary to Scripture as is Roman doctrine on this point:
1 The testimonies and proofs of Scripture which disapprove and reject the invocation of saints who have departed this life, as we have hitherto described it from the books of the papalists, are not obscure, but furnish a clear and firm refutation, if only the chief points in which the invocation of the papalists consists are observed. For from the things which we have in the foregoing chapter copied at length, in the very words of the papalists, these chief points are clearly gathered.
I. That the saints who have departed this life are to be invoked in our needs, that prayer is to be directed to them, and indeed that they are to be adored in their way, as the Roman Catechism says.
II. That, because we are on account of our sins unworthy of being heard, the blessed in heaven are our advocates and patrons, who plead our cause before God; that because Christ, as Judge, and indeed a just one, is harder and more stern, we need to have other mediators to this Mediator; that for this reason the saints have been set before us as more mild, propitious, and merciful toward us, that we may flee to the protection of those who are more touched by our calamities, which they themselves also experienced in the flesh, and are therefore more ready to be implored than Christ.
III. That, because we are deficient in suitable and sufficient merits, therefore the saints are invoked, in order that they may apply and accommodate their merits, which are more than sufficient, to us, and place them between the justice of God and our unworthiness, that in this way we may become worthy of the promises of God.
IV. They teach that all benefits which we lack are bestowed on the blessed in heaven by God, so that, when they are implored, they may give, bestow, and distribute to us the things which pertain to grace in this life and to glory in the life to come, and which pertain to external or temporal benefits.
V. They specifically invoke the saints as givers and bestowers of benefits, both spiritual and bodily, in this life as well as in the life to come, likewise as helpers, preservers, guardians and deliverers in dangers and evils, both spiritual and bodily. Yes, the saints are in their invocations called our refuge, protection, defense, life, and salvation, etc.
VI. Men are taught to take refuge in their needs to the grace, mercy, aid, help, and protection of the saints, and to place their comfort, hope, and confidence in them.
VII. They think that the saints in heaven see, know, understand, and hear the specific wishes of everyone, and indeed the secret thoughts of the mind, yes, that they are present and assist everyone who prays.
VIII. They imagine that certain and particular charges have been committed to individual saints, as we have shown in the preceding.
2 That these axe the sinews and the substance of the invocation of the saints per se is well known, and we have now demonstrated it as though before all eyes on the basis of authentic documents and from the public practice of the papalist church. Nor is it difficult to judge about it according to the norm and rule of Scripture, provided only that the reader constantly recalls to mind what is here in controversy when there is dispute about the invocation of the saints. I judge, however, that the explanation will become plainer and easier if this distribution is employed, in order that it may be shown: first, that the invocation of saints is not taught in the Word of God; second, that it does not agree with the teaching of the true invocation revealed in Scripture, but departs from it; third, that it militates against the Word of God revealed in Scripture.
3 So far as the first point is concerned, it is certain and clear beyond controversy that the invocation of saints is not expressly taught in the canonical Scripture either of the Old or of the New Testament, as also Eck expressly confesses in his Enchiridion. Also the Jesuits are compelled to grant this, although they would gladly extend their implicit faith to the point that lay people would be obliged to believe that Scripture teaches also those things which are simply not found in it. But the matter is clear, as can be shown by enumeration: There is no statement in all Scripture which teaches the invocation of the saints; there is in it no command which teaches the invocation of saints who have departed this life; there is no promise that such invocation is pleasing to God and efficacious, that is, that it will be heard and procure grace and help; there is in Scripture no example where saints who had departed this life were invoked by godly persons; there is in Scripture no threat, no example of punishment against such as do not invoke the saints. And therefore the foremost among the papalists reckon the invocation of the saints among the things which were received without Scripture and outside of Scripture. Therefore also the Council of Trent does not quote Scripture, but only ancient usage, the consensus of the fathers, and the decrees of councils, of which we shall say some things later.
4 This is not a light argument, but one of great moment. For no dogma ought to be placed before the church or accepted concerning which no sure, firm, and clear testimonies are found in canonical Scripture, as we have shown in Part I [pp. 43–216] with many arguments.
First of all, in the topic of the invocation of the saints this is decisive. For Christ, speaking of the Samaritans (John 4:22), of true and false invocation, makes this distinction on the basis of the principle that the true worshipers will worship the Father in spirit and in truth: You worship what you do not know; we worship what we know, namely because the Jews had the Word of the true God concerning their worship. The worship of the Samaritans, however, granted that it was made with good intention and rested on a prescription that had grown old during a long time (for they appeal to ancient fathers, John 4:20, as also the Tridentine decree does), nevertheless lacked the testimony of the Word of God and was therefore rejected by Christ. And in Deut. 17:3 idolatry in worship or invocation is described with this mark, that it is done without a command of God. For He says that they worship other gods, sun, moon, and all the hosts of heaven, which He had not commanded. Thus in Matt. 6:6 ff. there is opposed to the vain prayers of the heathen and of the Pharisees, which do not please God, that form which is prescribed by the Son of God. For about forms of worship which are undertaken without the Word of God, God Himself pronounces: "Who requires of you this trampling of My courts?" (Is. 1:12). Likewise: "In vain do they worship me …" (Matt. 15:9).
Furthermore, Scripture itself, on the basis of the topic of faith, presents and forms the kind of argument which cannot be shaken or evaded by any reason. It does this, not in general only, as when it says: "Without faith it is impossible to please God" (Heb. 11:6), likewise: "Whatever does not proceed from faith is sin" (Rom. 14:23); but concerning prayer or invocation it says specifically, James 1:6: "Let him ask in faith, with no doubting, for he who doubts … must not think that he will receive anything from the Lord." Mark 11:24: "Whatever you ask in prayer, believe that you are receiving it, and it will be yours"; Matt. 21:22: "Whatever you ask in prayer, you will receive, if you have faith."
5 It is, however, wholly certain that true faith is not conceived from private dreams or cogitations, nor from traditions of men, but solely from the Word of God, and that it rests on it. Paul in Rom. 10:17, where he speaks about true and salutary invocation, sets down this rule in express words: "So faith comes from what is heard, and what is heard comes by the preaching of Christ." Therefore the conclusion is very certain and firm that the only true and God-pleasing invocation is that which is made on the basis of and according to the prescription of the Word of God, but that other invocations, which do not have a testimony, command, and promise in the Word of God, are vain, useless, and false, because they are made without faith. For how can a mind state certainly and rightly that such invocation is pleasing to God, accepted and heard, when it has no promise? And confidence without the Word and promise of God is not only vain, but is a sin against the First Commandment. Therefore it is clear from this brief account what should be thought of the invocation of saints for this reason alone, that it is not taught in Scripture.
6 Second, it is manifest that the invocation of the saints departs from the doctrine which is taught in Holy Scripture and is divinely commanded. This argument too is very strong. For although all heathen have their invocations (as Pliny says: "Prayers are in place when there is no hope"), these are vain and false because, without the Word of God, reason by nature does not know the doctrine of right invocation. Therefore it is certainly an immense and unspeakable benefit from God that He has revealed in His Word how He wants to be invoked, and what kind of invocation is accepted and efficacious.
However, how great a sin it is to depart from this revelation, and to mix in other kinds of invocation beside and outside of the Word of God, can easily be judged by the godly, since indeed the Christian church alone, before all religions of other nations, has the proper and particular benefit that it knows how to call on God rightly, namely in that manner which is revealed and shown in the Word of God. There is indeed invocation, as has been shown, also among the heathen, but the true church distinguishes its invocation from that of heathen, Turks, and Jews by these marks, that it calls upon God as He has revealed His essence and will in His Word, and calls upon Him in that way which has been prescribed and commanded in the Word. Therefore true invocation is set down as a mark of the church of God, in which are found those who have been sanctified in Christ and called saints with all who call upon the name of our Lord Jesus Christ (1 Cor. 1:2). About other religions, even if they say that they invoke one God, Creator of heaven and earth, nevertheless, because they do not invoke Him according to the Word of God, Scripture says, Ps. 79:6 and Jer. 10:25: "Pour out Thy anger on the nations that do not know Thee, and on the kingdoms that do not call on Thy name."
Since therefore the church has the wisdom that it knows from the Word and according to the Word how to call upon God rightly, and since invocation is the most proper glory of God, and there is no greater virtue and also no more powerful consolation than true invocation, that mode of invocation must be retained which has been divinely shown and commanded in Scripture, and there must be no departure from it for any reason whatsoever. And in order that this invocation may be retained pure and whole, other modes must not be mixed in with it which have not been confirmed by any command or proved example in the Scriptures.
7 Now the doctrine of invocation, as it is taught in the Word of God, is plain and clear, namely how one ought to pray, what should be asked, and that only the true God, Father, Son, and Holy Spirit, is to be adored and addressed in prayer, and that, in order to be heard, accepted, helped, guarded, delivered, and saved in our needs, only He is to be invoked, and that in the name of Christ, the Mediator. This invocation is true, for it has the Word and command of God; it also has approved examples in Scripture. This invocation is not uncertain, for it has the testimonies of Scripture that it pleases God and is efficacious, and has promises which enable those who pray thus to say with firm faith that they will certainly be accepted and heard. For God, whom we invoke, hears our prayers, because He searches the hearts (Rom. 8:27). He is able to help, because He is almighty, and He wants to help, because He is merciful and true. He has commanded that He be invoked, and has promised help to those who thus invoke Him (Ps. 50:15).
Although we are not worthy that we should be heard and helped by God, Scripture sets before us Christ, the Mediator, that we may pray and be helped in His name, that is, because of His intercessions and merits. And Scripture affirms that His intercession and merits are so pleasing and efficacious in the sight of God that it confidently asserts that for their sake those who pray, even though they are unworthy, are heard and helped. Also the Mediator Himself commands us to flee to Him, Matt. 11:28: "Come to Me," etc. Concerning this Mediator Scripture declares that He enters into the holy of holies [cf. Heb. 9:12, 24], that is, into the secret counsels of God, searching the heart of the eternal Father, making intercession for us, looking upon the motions, griefs, groanings, and prayers of our heart, and carrying them to the Father.
8 What more could be desired for the certitude of invocation? From this royal road the invocation of saints departs, and as though this mode of intercession which Scripture prescribes were not enough or safe or sufficient or sure or efficacious or pleasing to God, it mixes in other and indeed various modes of invocation of the saints which it either prefers, as we have shown, or, where it acts most modestly, adds as a reserve to that invocation which has divine commands and promises, expressed in Scripture. These opinions and persuasions are in part wicked, in part unjust to the divine Word, commands, and promises taught in Scripture. And what punishment there should be for those who depart from the Word of God, and add something to it, is pronounced in Rev. 22:18. It is certainly of ways of worship and adoration that God says, Jer. 2:13: "My people have committed two evils: They have forsaken Me, the Fountain of living waters, and hewed out cisterns for themselves," etc. And Rom. 1:25: "They worshiped the creature rather than the Creator," that is, they worshiped not only the Creator, but besides also creatures. For so the word para is used in 1 Cor. 3:11 and Gal. 1:8. And the Samaritans are reprehended because they adored and worshiped both God and, besides God, also creatures (2 Kings 17:28–34).
9 Therefore the invocation of the saints is to be rejected, because it departs from the form of the true invocation which is divinely taught, shown, and commanded in Scripture, both in order that we may show our gratitude for this immense benefit of God, that in His Word He has revealed the doctrine of the true invocation, which is unknown to reason, and also that we may prove that we are truly strangers to corruptions of the true invocation. For the devil has, as far back as the beginning of the human race, in various ways sowed, and will always sow, seeds for corrupting the purity of the doctrine about invocation, with lighter beginnings indeed, but such from which afterwards manifest idolatrous madness follows, as has been shown by examples in the history of the invocation of the saints. We shall presently show this more fully.
10 But if the invocation of the saints had in it no other evil, it would nevertheless be dangerous to depart from the manner of invocation prescribed by God Himself in His Word. And among the papalists themselves many acknowledge that it is better, more right, more certain, and safer to invoke God Himself in the name of Christ than to direct prayers to the saints. Why, therefore, do we relinquish the things that are certain for those that are uncertain, or why do we prefer uncertain things to certain, or at least mix them in, although invocation ought to be practiced with the greatest care, and certainly ought to rest on a firm foundation?
I have heard from a very famous man that George Cassander, who was trying to put a good construction on the invocation of the saints, even as on certain other papalist practices, when he got into a discussion with some persons about this thing, finally, after much skirmishing, answered: "I, in my prayers, am not accustomed to invoke the saints, but direct my invocation to God Himself, and that in the name of Christ, for I consider this safer." Thus Hofmeister, after he had heaped up many statements of the ancients about the invocation of the saints, finally concluded with the statement found in the books about visitation of the sick ascribed to Augustine, Bk. l, ch. 2: "More safely and happily I speak to my Jesus than to any one of the spirits of the saints of God," etc.
I have heard on the basis of Sarcerius that when George, Duke of Saxony, had entered his death straggle, and the monks earnestly exhorted him, one that he should invoke Mary, another, the angels, still another, various saints as helpers, finally a certain nobleman, a servant of the duke, approached, and urged the duke as follows: "Your Highness always used this proverb in business of state, 'To go straight forward without digression is by far the shortest way.' Why then does your Highness on this most perilous journey follow such varied digressions and does not rather in his invocation go straight to God Himself through Christ, who certainly is both willing and able to help?"
Erasmus jokes after his custom that on the occasion of a shipwreck each one took refuge to his tutelary saint by invocation, as though he were God. One, however, when he saw that the danger was very threatening and would not permit a long and slow help, thought of various things. If he invoked his Nicholas, it would be uncertain whether he would hear, and perhaps, being occupied with hearing and attending to the prayers of others, he would not be able to take time for him so quickly, or, if he were willing, he might perhaps not be admitted so quickly to an audience with God. Therefore he finally decided that he would do what was surer and safer: he would take refuge straight to God through Christ, because it is written, Ps. 50:15: "Call upon Me in the day of trouble; I will deliver you, and you shall glorify Me"; likewise, Heb. 4:16: "Let us with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need."
11 Third. The fault of the invocation of the saints is not only that it is undertaken without the Word of God, and departs from the norm of invocation taught in Scripture, but that, besides, it militates directly and as it were squarely against clear testimonies of Scripture. This is crystal clear, if only the things which the papalists ascribe to the saints in their invocations are compared with Scripture. There are, moreover, in the invocation of the saints some things which militate so crassly and enormously against the Word of God that the minds of the godly are shocked and even the papalists themselves are almost ashamed of this crass shamelessness, which can by no means be excused and defended from the accusation of superstition and idolatry. And yet they are retained in the public practice of their church.
We have shown at great length that the papalists invoke the saints as helpers, preservers, guardians, and deliverers in needs; yes, in their invocations they clearly call the saints "our refuge, defense, safety, life, and salvation." This militates so clearly against Scripture that those among the papalists who still have some sense of shame are not able to deny it. For these things ought to be ascribed only to God in our invocations. Ps. 46:1, 5, 7: "God is our Refuge and Strength, a very present Help in trouble. Therefore we will not fear, though the earth should change …. God is in the midst of her, she shall not be moved; God will help her right early …. The Lord of hosts is with us; the God of Jacob is our Refuge." Ps. 18:2–3, 6, 17–19, 35, 49: "The Lord is my Rock and my Fortress and my Deliverer, my God, my Rock, in whom I take refuge, my Shield, and the Horn of my salvation, my Stronghold. I call upon the Lord, who is worthy to be praised, and I am saved from my enemies …. In my distress I called upon the Lord … and He heard me … about my enemies … and the Lord has become my Protector …. He delivered me, because He delighted in me …. And Thou hast given me the shield of Thy salvation, and Thy right hand supported me …. For this I will extol Thee among the nations, and sing praises to Thy name." Ps. 144:2: "The Lord is my Mercy and my Fortress, my Stronghold and my Deliverer, and in Him do I hope." John 14:6: "I am … the Life." Ps. 36:9: "For with Thee is the fountain of life." Ps. 62:5–7, 11–12: "For God alone my soul waits in silence, for my hope is from Him. He only is my Rock and my Salvation …. On God rests my deliverance … my refuge is God … Once God has spoken; twice have I heard this, that power belongs to God, and that to Thee, O Lord, belongs steadfast love." Acts 4:12: "There is salvation in no one else." Is. 45:20–21: "They keep on praying to a god that cannot save …. There is no God that saves but Me." Hos. 13:9: "Only in Me is your help" [cf. KJV]. 2 Chron. 20:12: "When we do not know what we ought to do, we have only this left to us, that we lift up our eyes to Thee." Additions to the Book of Esther 14:3: "Lord … help me who am alone and have no helper but Thee."
But why do I labor to gather many such testimonies since all Scripture teaches nothing else? How enormously and how crassly the invocation of the saints among the papalists militates against these testimonies and against all Scripture a mere inspection and comparison of the things we have transcribed above in their own words teaches more than sufficiently.
12 Thus to place one's hope, trust, and comfort in the saints, as the invocations of the papalists expressly do, is manifestly against the Word of God. For what do we hear in the whole Psalter except: "In Thee, Lord, have I hoped; I shall not be confounded Thou art my Hope. I trust in the Lord. My soul trusts in Thee"? And 2 Cor. 1:3–4: "The Father of mercies and God of all comfort, who comforts us in all our affliction." Rom. 15:5: "The God of steadfastness and encouragement." And all of sacred Scripture declares that hope and trust is worship which is owed only to God. Jer. 17:5: "Cursed is the man who trust in man." Ps. 118:8–9: "It is better to take refuge in the Lord than to put confidence in man. It is better to take refuge in the Lord than to put confidence in princes." Ps. 146:3: "Put not your trust … in a son of man, in whom there is no help∙" Ps. 115:11: "You who fear the Lord, trust in the Lord! He is their Help and their Shield."
13 It also militates against Scripture to flee in invocation to the grace And mercy of the saints. That the papalists do this we have shown in their own words. Heb. 4:16: "Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need." It is insulting and blasphemous that they imagine that God, as being harsh, had renounced mercy and turned its exercise over to Mary and the saints. For all Scripture says with one voice, as in Ex. 33:19, when He is about to show His glory and every good: "I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy." And Ps. 145:8–9: "The Lord is gracious and merciful, slow to anger and abounding in steadfast love. The Lord is good to all, and His compassion is over all that He has made."
14 Diametrically opposed to the Word of God is likewise this, that the papalists seek from the saints all the things which are divine benefits, which Scripture declares are given us by God alone. For in their prayers they expressly urge, implore, and invoke the saints as givers and bestowers of benefits and gifts, spiritual as well as bodily, both of this present, and of the future life, and they worship and venerate the saints in order to obtain these benefits from them. That the papalists do these things we have shown from their own authentic prayers. Such invocation, however, is clear and dreadful idolatry, for it transfers the glory of God to creatures (Is. 48:5, 11; Rom. 1:25).
15 These things in the invocation of the saints are so enormously and grossly wicked that many among the papalists do not dare to undertake their defense. And since they cannot escape by denying (for the matter is clear) they merely declaim a bit about the superstitions and abuses of the common people. But such things are publicly read in their churches in authentic prayer formulas; they are muttered, yes, sung with loud bellowing, and one reads that they have been confirmed by popes. If they now no longer approve these things, as indeed they cannot approve them, then why do they not publicly and expressly condemn them and cast them out of the church?
16 The remaining things in the invocation of the saints they attempt to paint with new colors, and to coat them over and hide them with sophistic disguises. For they say that they do not attribute to the saints that by their own power they are able to help those who invoke them, but that God confers all these benefits on the blessed in heaven in order that they, when they are invoked, may give, bestow, and distribute them to men. But this also is said without any testimony of Scripture; indeed, it militates against Scripture, which declares that it belongs to the glory of Christ, the Mediator, that He receives gifts for men (Ps. 68:18) and, sitting at the right hand of the Father, confers them on men (Eph. 4:8). "Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this which you see and hear" (Acts 2:33). "The Father loves the Son, and has given all things into His hand" (John 3:35; 13:3). "… that we may receive of His fullness" (John 1:16). Therefore the Father gave Him as Head to the church, that divine gifts and benefits might flow from Christ, our Head, to the members (Eph. 1:22; 4:8 ff.; Col. 2:3, 19).
Therefore, because the invocation of the saints in part wholly takes away this glory from Christ, our Head and Mediator, and transfers it to the saints, and in part joins the saints to Christ in this office of Mediator and Head as if they were associates and companions, and that in such numbers and in such a way that Christ can hardly be recognized among so many associates in this office, as the prayers of the papalists show, it is clear that also this coatingover of the invocation of the saints is without the Word of God, yes, that it militates against Scripture and against the office of Christ, the Head.
17 Very many use this eye salve, that the saints are invoked only as intercessors with God, that they may by their intercessions and merits obtain from God for us, who are unworthy, the things we ask. But we shall show plainly that also this is against Scripture. For to the glory of the priesthood of Christ belongs also the duty of making intercession, namely that we may be heard, aided, and saved on account of His intercession and merits, as Scripture proves in many passages (Heb. 7 and 9). But because the living in this world are commanded to intercede or pray for one another (1 Tim. 2:1–2, 8), and Paul asks that prayers should be made to God for him in the church (Rom. 15:30–32), and it is certain that by such intercession nothing is taken away from the office of the priesthood of Christ the Mediator, therefore one must see how Scripture describes that intercession with God which it ascribes to Christ alone, our Mediator and High Priest, as the proper and particular office of His priesthood. For from that it will become manifest that no associate is to be joined to Christ in this office.
The sum of it all is this: Because on account of our sins we are unworthy to be admitted into the presence of God with our prayers, to be heard and received, and to find mercy and grace in time of need, therefore God Himself made Christ our High Priest, Mediator, Advocate, or Intercessor (Heb. 7). He is to appear in heaven in the presence of God in our behalf (Heb. 9), to be a merciful and faithful high priest in the things which must be done before God on our behalf in order to render God propitious to sinners (Heb. 2:14–17), so that we may approach and have access to God through Him (Eph. 3; Heb. 7) and that through and because of His intercession and merits "we may receive mercy and find grace to help in time of need" (Heb. 4:16).
In order that this intercession may be sufficient, pleasing to God, useful to us, certain and safe, the Epistle to the Hebrews (ch. 7 and 9) teaches that the office of redemption and intercession is connected in such a way as to show that the dignity, power, or efficacy of the intercession of Christ depends on the merits of His redemption.
Second, it adds that for this reason it was necessary that our Mediator or Advocate should be the Son of God.
Third. Having, according to His assumed [human] nature, been made higher than the heavens at the right hand of God, He entered into the holy of holies in order that He might appear before the face of God in our behalf.
Fourth, that God Himself, and that by an oath, made Him Mediator, Advocate, and Intercessor.
On these foundations it concludes: "Consequently He is able for all time to save those who draw near to God through Him, since He always lives to make intercession for them" (Heb. 7:25). On these foundations rest all the things that Scripture teaches concerning this part of the priesthood of Christ, such as John 16:23: "If you ask anything of the Father, He will give it to you in My name." John 14:6: "I am the Way, and the Truth, and the Life; no one comes to the Father but by Me." John 10:9: "I am the door; if anyone enters by Me, he will be saved, and will go in and out and find pasture." Eph. 3:12: Through Christ "we have boldness and confidence of access through our faith in Him." Rom. 5:2: Through Christ we have access to grace by faith. 1 John 2:1–2: "If anyone does sin, we have an advocate with the Father, Jesus Christ the righteous; and He is the expiation for our sins." Rom. 8:33 ff: "Who shall accuse us? Who shall condemn? It is Christ Jesus who died, yes, who was raised from the dead, who is at the right hand of God, and indeed intercedes for us."
Such advocates or mediators we ought not to make of any creature. For this is the proper office of Christ, the Mediator, alone, and belongs to His priesthood. Therefore Paul says, 1 Tim. 2:5: "There is one Mediator between God and men, the man Christ Jesus." There he is not speaking only of the mediator of the redemption (the way the papalists seek to escape this passage by distinguishing between the mediator of redemption and of intercession), but he also clearly teaches on whose account our prayers axe accepted by God to salvation, namely on account of that one Mediator who gave Himself as a ransom for all. And Christ Himself expressly uses the exclusive particle, John 14:6: "No one comes to the Father but by Me."
18 The papalist invocation of the saints clearly opposes, and militates against, this office of the priesthood of Christ, as is clear from what we have noted down above. For they expressly invoke the saints in such a way that they should interpose their merits between the justice of God and our unworthiness. And the sum and substance of all their prayers amounts to this, that they ask that they be heard, accepted, helped, protected, and saved through the intercessions and merits of the saints, as also the canon of their Mass says: "Grant to their prayers and merits that we may in all situations be defended by the help of Your protection."
Of the intercession of Christ, however, they do not expressly make mention in their prayers. Rather, they clearly argue that Christ is not to be invoked in such a way that He should pray or intercede for us. In this way Christ is either cast down and thrust out completely from this part of His priesthood or, if He is dealt with most gently, many and various other associates are joined to Him in this office—which, as we have shown, militates against Scripture.
19 Just let the reasons be considered which they give why beside Christ also the saints are to be invoked as mediators and advocates or intercessors, namely because Christ is harder, sterner, and harsher, but the saints more favorable, mild, and merciful, yes, more ready to hear and help, as those who have also themselves experienced the same calamities in the flesh. This reasoning certainly not only joins the saints to Christ in the office of mediator, but clearly places them above Him, and militates diametrically against the clear statement of Scripture, Heb. 2:17–18: "He had to be made like His brethren in every respect, so that He might become a merciful and faithful high priest in the service of God …. For because He Himself has suffered and been tempted, He is able to help those who are tempted." Heb. 4:15–16: "For we have not a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need." Thus it also militates against the Scripture when they say that sinners, even though they repent, dare not come to Christ as mediator, although He Himself invites all with the sweetest voice to come to Him, Matt. 11:28: "Come to Me, all who labor and are heavy laden, and I will give you rest." There is also the very gracious promise, John 6:37: "Him who comes to me I will not cast out."
From these things it is clear that there is an immense and infinite difference between the intercession of Christ, our Head, High Priest, Mediator, and Advocate, and the common prayers in which the members of the church in this life pray for one another. And it has been shown that the papalists in their prayers ascribe to the saints that intercession which belongs to the priesthood of Christ and is His own.
20 Yes, this whole business, and indeed the very term "invocation and adoration of the saints," militates against Scripture, which commands us to invoke and adore God. Ps. 18:3: "I call upon the Lord … and I am saved from my enemies." Likewise v. 6: "In my distress I called upon the Lord; to my God I cried for help," etc. Ps. 50:15: "Call upon Me in the day of trouble; I will deliver you, and you shall glorify Me." Ps. 86:3–5: "Be gracious to me, O Lord, for to Thee do I cry all the day. Gladden the soul of Thy servant, for to Thee, O Lord, do I lift up my soul. For Thou, O Lord, art good and forgiving, abounding in steadfast love to all who call on Thee." Ps. 120:1: "In my distress I cry to the Lord, that He may answer me." Ps. 145:18–19: "The Lord is near to all who call upon Him, to all who call upon Him in truth. He fulfills the desire of all who fear Him, He also hears their cry, and saves them," etc. And lest it be necessary to go through every passage, Solomon, 1 Kings 8:22 ff., instituted an enumeration of every kind of need, to show that God is to be invoked in all necessities. And that the glory of answering prayer belongs to God, Pss. 18:6 and 50:15 testify. And briefly, Paul confirms on the basis of Joel [2:32] that salutary invocation is to be made to God through Christ: "All who call upon the name of the Lord shall be delivered." For one and the same is Lord of all riches [Rom. 10:12], that is, a treasury of goodness, grace, and beneficence, overflowing to all who call upon Him. And He so connects salutary invocation with faith that he expressly says: "How are men to call upon Him in whom they have not believed?" [Rom. 10:14].
Therefore we ought to call only on Him in whom Scripture commands us to believe. And even as we ought to believe in no one else than God only, so also we ought to pray only to God. Otherwise just as by faith, so also by invocation, if it is transferred to creatures, idolatry is committed. Scripture indeed says, Ex. 14:31: "The people … believed the Lord and His servant Moses" [KJV], but the fathers rightly say that it is one thing to believe someone, and another to believe in someone, which belongs only to God.
Hosius,24 seeing that by this argument from Rom. 10:13 ff. the cause of the invocation of saints is overturned from its foundation, seeking to come to its aid as it leans over and totters, is not afraid to say that one must also believe in the saints. And he tries to prove this from the Epistle to Philemon, where Paul says [v. 5]: "I hear of your love and of the faith which you have toward the Lord Jesus and all the saints." However, Paul by no means says: "Believe in God and in all the saints," but uses his usual division, which enumerates faith in God and love toward the neighbor. Scripture rightly proves from this that Christ is God, because we are commanded to believe in Him and to invoke Him. This argument concerning the divinity of Christ is entirely obscured and shaken by the invocation of the saints.
21 This also is a firm and clear argument against the invocation of the saints, that Christ, in prescribing a formula for true, godly, and salutary invocation, says: "When you pray, say: 'Our Father, who art in heaven … For Thine is the kingdom and the power and the glory.' " Therefore He alone is to be invoked who is our Father in heaven, whose is the kingdom and the power and the glory. Since these belong to God alone, it is idolatry to ascribe them to the saints, either by word or by the act of invocation. By this mark the true invocation is certainly distinguished from the false, as David and Jeremiah declare. "Pour out Try anger on the nations … that do not call on Thy name" [Ps. 79:6; Jer. 10:25]. A description of the wicked is given Ps. 53:4: They "do not call upon God."
All Gentiles think they call upon that God who is the creator of heaven and earth, but because they do not invoke Him as He has revealed Himself, namely Father, Son, and Holy Spirit, in the name of Christ, but beside God call upon other, intermediate powers, as Augustine shows, De civitate Dei, Bk. 8, God declares that they do not call upon His name. For He wants only Himself to be called upon and worshiped, as Christ says, Matt. 4:10: "It is written, 'You shall worship the Lord your God, and Him only shall you serve.' " And for this reason saints, both men and angels, forbade that they should be worshiped (Acts 10:25–26; 14:11–18; Rev. 19:10; 22:8–9). In what way the papalists try to frustrate these passages we shall presently tell in our refutation of their arguments.
22 Finally, also this militates against Scripture, that in their invocations they ascribe to the saints in heaven that they are ready to aid those who call upon them, that they look into the hearts of men, know, hear, discern, and judge their thoughts and their sighs. For it belongs to God alone, and to Christ, the Mediator, to be present to all, to look into and to search hearts, and to see thoughts. That this is done in prayer Paul declares expressly, Rom. 8:27: "He who searches the hearts of men knows what is the mind of the Spirit." Matt. 6:6: "Pray to your Father who is in secret; and your Father, who sees in secret, will reward you." Ps. 18:6: "My cry to Him reached His ears." Ps. 38:9: "My sighing is not hidden from Thee." Ps. 79:11: "Let the groans of the prisoners come before Thee." Ps. 145:18: "The Lord is near to all who call upon Him." Deut. 4:7: "What other nation is there that has a god so near to it as the Lord our God is to us, whenever we call upon Him?" But of the saints who have departed this life, Scripture teaches expressly that they do not know us and our affairs on earth. 2 Kings 22:20: "I will gather you to your fathers … and your eyes shall not see all the evil which I will bring upon this place." Is. 63:16, 15: The people declare that they are taking refuge to God in prayer because "Abraham does not know us and Israel does not acknowledge us; Thou, O Lord, art our Father … look down from heaven."
What is done in the invocation of the saints is simply contrary to these statements, as we have shown. That they indeed assign certain offices to individual saints is done without any Scripture, after a downright heathen example, as Mantuanus25 says:
As the Latins do to Mars, so do we to you, St. George.
23 These testimonies of Scripture, which show clearly and with certainty what should be thought and judged about papalist invocation of the saints, we have opposed to the chief errors that cling to the invocation of the saints. We have done this with only a bare, simple, and brief recitation, in order that the contrast might show the judgment from the Word of God.
Also other arguments could be fashioned against the invocation of the saints, namely that it is necessary that the one whom we invoke in our necessities knows and is willing and able to help those who call upon him, that the prayers of those who invoke him are able to reach him, and that he knows better what we have need of than we can explain. These things, however, belong only to God—unless we want to make the saints omnipotent and omniscient. But when testimonies of Scripture in the very words of God are set in opposition to errors, then not human arguments but the divine voice itself pronounces judgment concerning a controversy.
Chemnitz, Martin ; Kramer, Fred: Examination of the Council of Trent. electronic ed. St. Louis : Concordia Publishing House, 1999, c1971, S. 3:406-421
- July 27, 2007 at 4:41 PM
- William Weedon said...
LOL. Well, you know what Chemnitz said about him... ;)
GOOD GRIEF! That's like the whole chapter!!!
- July 27, 2007 at 6:43 PM
- L P Cruz said...
I was in Bologna, Italy a few years ago and in that small medieval city there are plenty of churches, one every corner. One church I visited has a statue of Jesus which is about 3 stories tall in the center of the church. It was not even a cathedral or basilica, just one of those ordinary churches.
I got scared. Probably my phobia comes from being an RC boy who at one time kissed the feet of the statues of Jesus and prayed to them. You see as an RC boy I was told that Jesus does not like sinners (ok I know some RC person would again tell me that I was just a poor ignorant, mis-catechized RC kid).
May be the Calvinistic strain in me has not fully been exorcized yet. i get uneasy with statues, I still get scared when I see images/statues of Jesus. But may be it is rather my RC strain, I don't know. I am just scared.
- July 27, 2007 at 7:49 PM
- William Weedon said...
You need to visit St. Paul's! The statue of our Lord is standing above the altar with hands raised in blessing - as at the Ascension. We don't kiss his feet or anything, but we are thankful for the visual arts that remind us that once the Eternal Word took on flesh and blood for our salvation.
- July 28, 2007 at 5:54 PM
- Tony-Allen said...
Thanks a lot for posting this! It is appreciated.
- September 4, 2008 at 2:53 PM
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Greater Northeast Philadelphia Beer Festival
in GREATER PHILADELPHIA Event Date - May 10, 2014
(1pm-5pm) ALL TICKETS MUST BE PURCHASED ON LINE: www.nephillybeerfest.com
- Tickets are $35/online and $40/at door. $10 DD tickets also available
- Beer stein hold competition
- This is an outdoor venue, so come enjoy a few beers under the sun!
- Must show ticket with ID upon entry
- 70+ beers in attendance this year!
- Receive your own Greater NE Philly event tasting glass.
- Brewers serving you beer & available for questions
- Categories of beer that you, the taster, get to vote on
- Great local music.
- Great food for sale provided by Cannstatter's
- T shirts, whiskey making equipment & much more available for sale
- hand rolling of cigars demonstration; for sale
- As always The Craft Beer Outlet will have craft beer available for purchase after the event at 9910 Frankford Avenue
contact: firstname.lastname@example.com


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High Potential Leadership Development
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A recognized expert in the fields of charisma and leadership, Olivia Fox Cabane has lectured at Stanford, Yale, Harvard and the United Nations. She helps audiences become better leaders with techniques she originally developed for Harvard and MIT.
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A defining figure of modern political history, Alastair Campbell changed politics and campaigns forever when directing Tony Blair's three general election wins. He now applies the lessons learned then, and since, to helping governments, parties, businesses, charities, sports teams and individuals to turn bold objectives into real strategies that work. One of the godfathers of modern strategic communication, he also specializes in crisis management.
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Dr. James Canton takes audiences to the leading edge of technological advance, revealing global trends that will affect customers, competitors and the marketplace.
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Types: Male, Military Service, Top Executives
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Andy Card, the longest-serving White House Chief of Staff in the last 50 years, brings an insider's perspective and analysis of the Trump Administration and a Republican Congress.
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Award-Winning Journalist and New York Times Best-Selling Author, Playing the Enemy: Nelson Mandela and the Game That Made a Nation, Inspiration for the Oscar-Nominated Film, Invictus
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A man whose diversity of life experience is the very embodiment of creativity and innovation, Kevin Carroll's life-changing, masterful storytelling skills challenge audiences to achieve maximum human potential through the power of passion and imagination.
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Steve Case is one of the world's most accomplished entrepreneurs—a pioneer who made the Internet part of everyday life and orchestrated the largest corporate merger in history.


text:
The entire list
November 11th , 2013: A9 TV
ADNAN OKTAR: The most terrific violence is being used against our Muslim brothers who are living in Burma. Our government has to make an statement. Government has to constantly speak out against this everywhere.
In the presence of the U.N, it has to be brought forward domestically and internationally to call attention to it because Ministers statements, the President's statements, explanations given in significant meetings is a great pressure. That will be very effective; that's why we request this. Especially regarding the suppression in Burma.
For instance; after the oppression they made in Turkistan, a committee goes there. This is a great way of creating pressure, rocking the boat everywhere in other words; it is deterrent for them to revive the situation in Burma, to rock the boat everywhere, to talk about the pain they cause, the violence they use against Muslims in detail with proofs. If you scream in one place "There is a fire" a lot of people will run there to put it out: But if you don't say anything, that house will burn down and turn to ashes over there. Let us speak out about the fire everywhere loudly. Our government must do this all the time, our Ministers, our President must do this. Master Tayyip talks about this from time to time but he shouldn't be hesitant about this. He must mention this in detail. He must insistently mention this in every meeting, everywhere. We request from him to do this.
November 17th, 2013: Haber 7
Ekmeleddin Ihsanoglu, General Secretary of the Organization of Islamic Conference Cooperation, said that they received guarantees from the Myanmar government on the subject of conferring citizenship to 800 Rohingya Muslims who are living in the country.


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Interdisciplinary management of patients presenting with subarachnoid hemorrhage due to vertebral artery dissecting aneurysms.
Search Medline for
|June 4, 2012
Objective: The management and treatment of vertebral artery dissecting aneurysms is controversially discussed. We therefore analyzed our prospectively conducted neurovascular database concerning clinical characteristics, treatment modalities and functional outcome of patients suffering from SAH due to vertebral artery dissecting aneurysms.
Methods: From June 1999 to June 2011, 12 patients with spontaneous vertebral artery dissection were treated in our institution. Clinical and radiological characteristics were entered into a prospectively conducted database. Outcome was assessed according to the modified Rankin Scale (mRS) at 6 months.
Results: 8 patients (67%) were treated by a destructive technique by using proximal occlusion of the parent artery, whereas 4 patients (33%) were treated by a reconstructive technique using endovascular treatment modalities with preservation of the parent artery or complex vessel reconstruction by surgical clipping. Mean age was 56±6.1 years. Patients were in a poor neurological state at admission (mean Hunt & Hess grade 4.5±0.9). Favourable outcome (mRS 0–2) was achieved in 8 patients (67%).
Conclusions: We provide detailed data on interdisciplinary management of patients presenting with SAH caused by vertebral dissecting aneurysms. Despite poor-grade clinical status at admission, favourable outcome was achieved in a considerable number of patients.


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Copenhagen-based Danish designer Astrid Andersen collaborated with Topman on a 17 piece collection full of big and bold luxe streetwear. The collection has a predominantly oversized silhouette as per Astrid's signature and centers round a simple but striking color palette of black, white and carnation pink. These colors are then accentuated throughout by the use of contrasting fabrics and techniques, and finished off with copper foils and chunky copper metalwork. The collection was shot on hip-hop artist A$AP Ferg in New York as Astrid is a big fan of Ferg's and vice versa. The most striking piece in the collection is a pink carnation crushed velvet oversized tracksuit, while other pieces include neoprene bomber jackets and oversized vests, closed mesh oversized T-shirts and shorts, brushed back fleece sweatpants and funnel neck sweatshirts. The collaborative collection will be available at Topman beginning June 12.
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Support independent record stores! Origami Vinyl and The Echo come together to celebrate RECORD STORE DAY 2012.
Record Store Day was officially founded in 2007 by an independent record store employee and is now celebrated globally! Come join us in appreciation of the art of music!
This event is FREE and ALL AGES. Music begins at the Echo at 12pm. Origami Vinyl will be open from 8am on for all your vinyl purchasing delight. We will have an exclusive RACES bundle available ONLY at Origami Vinyl on RECORD STORE DAY Bundle includes RACES 12inch, 7 Inch, Big Broom EP, poster and pins!
(click on poster to RSVP via facebook)