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We offer a UK standard and UK next day service.
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Mother's Day Love - Epoxy Flair
Mother's Day Love - Epoxy Flair
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These epoxy flair embellishments are perfect for all types of paper crafting projects like scrapbooking, project life, card making and so much more!
What you get - (3) Piece set of 1'' flair flat back epoxy embellishments.
What are epoxy flairs? Traditional Flair Buttons are made from metal and add more bulk. Our flairs are created with epoxy, a more soft and flexible material, that creates a fun 3D look without adding bulk. You can adhere them flat or add a foam dot for added dimension. These epoxy flairs are a perfect addition to scrapbook pages, cards, project life and so much more!
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Notice: This Wiki is now read only and edits are no longer possible. Please see: https://gitlab.eclipse.org/eclipsefdn/helpdesk/-/wikis/Wiki-shutdown-plan for the plan.
Eclipse Embedded Day Stuttgart 2010
Want to learn more about Eclipse in the embedded space ?
09:00-18:00 June 24, 2010, Stuttgart
MicroDoc presents the second Eclipse Embedded Day called EDay 2010 in Stuttgart in cooperation with the Eclipse Foundation and Wirtschaftsförderung Region Stuttgart. Senior technical developers, architects and technical managers will learn how to better leverage Eclipse technology and the Eclipse community as part of their development strategy.
The agenda will be packed with high value talks about Eclipse technologies for the embedded space (mobile, automotive, telematics, consumer electonics, medical etc.). Parallel sessions on Eclipse embedded projects and interesting case studies will complement the strategic presentations.
There's a unique opportunity for the attendees from the automotive sector to visit EDay 2010 and Open Forum 2010: International SPICE Days, Automotive Safety & Security and A2A - Apps to Automotive the days before at the same location.
Last year the EDay 2009 had over 100 registrations. So if you are working in the embedded space, hurry up and register for this free event, space is limited. Please notice, that Open Forum 2010 has got its own registration and is not for free.
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- Your EDay Team
Date & Location
June 24, 2010 8:30am - 6:00pm
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This event will take place in Koenig-Karl Halle, and it may continue for refreshment across the road.
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Dancing For Exercise & Physical Fitness
With the pressures of job, family, and social obligations tugging us in so many directions; it's more and more difficult to find time for exercise. Maybe that's why Americans are struggling with their weight and health more than ever.
It's no secret that moderate exercise and sensible eating habits are the key to remaining trim and fit. However, the thought of spending thirty minutes on a treadmill, or jogging around the block five times is out of the question for many of us. Dancing works like a stress and tension reducer. For people on a hectic schedule it can become a passion that helps you improve your attitude and increase your confidence in both social and business situations.
That's what makes dance the ideal exercise! After all, dancing is a mild aerobic workout, minus the boring part! When you take dance lessons, you make exercise a fun and enjoyable social event, every night of the week. Your dance "work out" takes place with pleasant music and everyone's in a good mood. It's fun.


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Orthodox Church in America
Orthodox Church in America | |
Founder(s) | Ss. Herman of Alaska, Innocent of Alaska, Alexis of Wilkes-Barre |
Autocephaly/Autonomy declared | 1970 ("temporary self-government" in 1924) |
Autocephaly/Autonomy recognized | 1970 by Russian Orthodox Church |
Current primate | Tikhon (Mollard) |
Headquarters | Syosset, New York |
Primary territory | United States and Canada |
Possessions abroad | Mexico |
Liturgical language(s) | English, Church Slavonic, Spanish |
Musical tradition | Russian Chant, Byzantine Chant (in some ethnic dioceses) |
Calendar | Revised Julian, Julian |
Population estimate | 30,000 to 1,000,000 |
Official website | Orthodox Church in America |
The Orthodox Church in America (OCA) is an autocephalous Church with parishes mainly in the United States and Canada (though with a few parishes also in Mexico, and until 2011 in Australia as well). The OCA traces its history to the Russian Orthodox missionary efforts in Alaska and the Aleutian Islands, which began in 1794. Originally an Alaskan diocese of the Russian Orthodox Church, it expanded to the contiguous United States (the "lower 48") from 1860 onwards. By the early 20th century, it had parishes throughout the United States and Canada, mostly serving immigrant communities from Orthodox countries and Native Alaskan (Yupik and Aleut) villages.
Orthodox life in America was severely disrupted by the Russian Revolution of 1917, leading the Russian Orthodox diocese to splinter into a number of separate jurisdictions organized mostly on ethnic grounds. The remaining core of the old diocese organized itself into a de facto self-governing Church in 1924, following the instructions of Patriarch Tikhon of Moscow who had directed all Russian Orthodox churches outside of Russia to govern themselves autonomously until regular communication could be resumed. This de facto self-governing Church in North America officially called itself the Russian Orthodox Greek Catholic Church in America, and was informally known as the Metropolia.
In 1970, after having re-established communication with the Russian Orthodox Church, the American Metropolia received a tomos of autocephaly from Moscow, and changed its name to the Orthodox Church in America. Since then, the OCA has sought to cultivate an American identity, such as by promoting the use of local languages in the liturgy (mostly English, but also French, Spanish, Yupik and Aleut) and encouraging the veneration of American saints. The OCA is in full communion with all of the other autocephalous Orthodox Churches, but its administrative status is disputed. Some other Churches recognize the OCA as autocephalous, but most regard it as a de jure part of the Russian Orthodox Church (although self-governing in practice).
By number of parishes, the OCA is the largest Orthodox jurisdiction in North America. By number of members, it is second after the Greek Archdiocese.
See Also: Orthodoxy in America
The OCA began with the missionary work of the Russian Orthodox Church in Alaska and the Aleutian Islands by eight Orthodox monks who arrived in Alaska in 1794. They were part of the centuries-old missionary heritage of the Russian Orthodox Church that brought the Orthodox Church, by the monks Hourg and Barsanuphii, to the Mongol peoples. And monk St Stephen of Perm (1340-96) who would in turn journey beyond Kazan, across the Ural mountain, into the forests of Siberia to bring Orthodoxy to the pagan Zyrians. And the Russian monks who brought the Church even more eastward, eventually establishing a network of missions across Siberia and along the entire Pacific Rim: in China (1686), Alaska (1794), Japan (1861), and Korea (1898).
While the Church in Alaska was growing, immigrants were arriving in the rest of North America. In the 1860s a parish was established in San Francisco by Serbians, Russians and Greeks. Parishes were also established across the territory of the United States. At the end of the 19th century and the beginning of the 20th century, the headquarters of the North American Diocese was moved to San Francisco and then to New York. At this time there were great waves of Orthodox immigrants from Central, Eastern, and Southern Europe, and the Middle East. A belief commonly held within OCA circles (and among some in other jurisdictions) is that they were all united in a single diocese or jurisdiction, which was under the Russian Orthodox Church. (This view is disputed by a number of non-OCA church historians.) Although the Russians certainly were united, as were some parishes from other ethnic groups (especially those of Middle Eastern heritage), there were many others (most notably the overwhelming majority of the Greeks) who did not look to the Russian Orthodox Archdiocese of the Aleutian Islands and North America. Instead, they looked to their mother churches. In an attempt to address this problem, Archbishop Tikhon, later Tikhon of Moscow, had advocated (in a 1905 report to the Holy Synod) for an American Orthodox Church with "greater autonomy," governed by a synod of bishops representing the various nationalities. Tikhon's proposal did not have the opportunity to succeed.
In 1917, the Bolshevik Revolution brought communication between the churches in North America and Russia to an almost complete halt. In the early 1920s, Patriarch Tikhon of Moscow directed all Russian Orthodox churches outside of Russia to govern themselves autonomously until regular communication could be resumed. (He died in 1925, and was glorified as a saint by the Russian Orthodox Church in 1989.) Shortly thereafter, at a Council of all hierarchs and clergy and parish delegates, it was decided that the Church in North America could no longer maintain strict administrative ties with the Church in Russia, especially since Patriarch Tikhon had been arrested. Additionally, the loss of financial support from the fallen empire added to the diocese's problems.
At that time, some parishes which had been part of a single, multi-ethnic, North American diocese organized separate dioceses and placed themselves under various other mother churches, solidifying the current situation of multiple, ethnically-based, overlapping, jurisdictions in North America. Though the revolution in Russia helped to speed this fragmentation process along, it had already been occurring prior to 1917, as hundreds of Orthodox parishes in the US had been founded without any reference to the Russian presence, whose authority was not universally acknowledged.
From that point until the restoration of relations with Moscow in the 1960s, the Metropolia entered twice into union with the Russian Orthodox Church Outside Russia (see ROCOR and OCA), finally breaking with the latter body in 1946. Additionally, in 1927, the bishops of the Metropolia attempted to create an autocephalous body known as the American Orthodox Catholic Church, which failed after only six years.
In the early 1960s, the Metropolia (as it was then known) resumed communication with the Patriarch of Moscow, and in 1970 full communion was restored. At that time, the Patriarch of Moscow officially granted the OCA autocephaly, or self-governing administrative status. The OCA's autocephaly is not currently recognized by all autocephalous Orthodox Churches, including the Church of Constantinople. Churches that do recognize its autocephaly are mainly those in former Communist lands (most of which had thus come under the influence of the Church of Russia), including the Russian Orthodox Church, the Church of Bulgaria, the Church of Poland, the Church of Georgia, and the Church of the Czech Lands and Slovakia. According to supporters of OCA autocephaly, it is common for recognition of autocephaly to be granted belatedly; however opponents regard the grant as not being within the purview of Moscow's prerogatives (see Byzantine response to OCA autocephaly).
From 2005 to 2008, the administration of the OCA was the subject of allegations of financial misconduct. In November 2005, a list of accusations were brought forward by Protodeacon Eric Wheeler, the former treasurer of the OCA. Internal investigations, audits, and other actions have since then been enacted in an attempt to address the allegations, including the firing and deposition of the OCA chancellor, the former Protopresbyter Robert S. Kondratick. From January 2006 until 2011, reports and editorials on the scandal were published by the OCA News website, a privately operated site with no connection to the administration. Some of the reports included allegations of division within the OCA's Holy Synod. In August 2007, the Diocese of the Midwest, which at the time contributed more funds to the OCA than any other diocese, began withholding its assessments to the central administration.[1] In September 2008, after the release of a scathing report by an official investigative committee, the former primate, Metropolitan Theodosius, was disciplined,[2] and the then current primate, Metropolitan Herman, was retired by the Holy Synod.[3]
On November 12, 2008, after the financial scandals, the OCA's All-American Council and Holy Synod elected auxiliary bishop Jonah as its new metropolitan. He was formally installed on December 28, 2008 at the primate's cathedral, St. Nicholas Cathedral in Washington, D.C.
On November 13, 2012, the OCA's current metropolitan, the Most Blessed Tikhon, was elected at the 17th All-American Council.
The OCA today
The OCA today consists of 14 dioceses on the territory of Canada, the United States, and Mexico with 623 parishes, missions, and institutions (456 of which are parishes). Of the dioceses 3 are non-territorially organized along ethnic lines. These ethnic dioceses include communities in both the United States and Canada.
There are three ethnically defined dioceses in the OCA: The Albanian Orthodox Archdiocese of Boston (13 parishes[4]), the Bulgarian Orthodox Diocese of Toledo (21 communities[5]), and the Romanian Orthodox Episcopate in America (100 communities[6]). These dioceses' geographic territory overlaps with the other dioceses of the OCA and they have under their care parishes with those ethnic associations, although all are home to multiethnic parishes and the Bulgarian Orthodox Diocese also includes Romanian-language communities. These dioceses are the result of smaller ethnic jurisdictions joining the OCA at some point in its history, usually after having broken from other bodies due to the politics of the Cold War era.
The OCA also has 28 monastic communities[7], six of which fall under the direct jurisdiction of the Metropolitan (i.e., are stavropigial). The largest of these monasteries are New Skete (Cambridge, New York) and St. Tikhon's Orthodox Monastery (South Canaan, Pennsylvania).
There are three seminaries operated by the OCA: St. Tikhon's Orthodox Theological Seminary (founded 1937), St. Vladimir's Orthodox Theological Seminary (founded 1938), and St. Herman's Orthodox Theological Seminary (founded 1973). All three educate seminarians from multiple Orthodox jurisdictions, including those outside North America.
The OCA is a member of the Assembly of Canonical Orthodox Bishops of North and Central America that has superseded the Standing Conference of the Canonical Orthodox Bishops in the Americas (SCOBA).
Diocesan structure
- Diocese of Alaska
- Albanian Archdiocese
- Bulgarian Diocese
- Archdiocese of Canada
- Diocese of Eastern Pennsylvania
- Diocese of Mexico
- Diocese of the Midwest
- Diocese of New England
- Diocese of New York and New Jersey
- Romanian Orthodox Episcopate of America
- Diocese of the South
- Archdiocese of Washington, D.C.
- Diocese of the West
- Archdiocese of Pittsburgh and Western Pennsylvania
Growth and membership figures
Altogether, estimates of OCA faithful number from about 28,000[8] to 1 million[9] to 2 million[10], depending on the report cited and method used for counting. The number of new parishes founded from 1990 to 2000 increased the overall parish number by about 12%, and new membership has been fairly equally divided between new immigrants, children of existing members, and converts to the faith. Overall, according to one report the trend during that decade held the population of OCA faithful in neither increase nor decline, but remaining steady.[11] According to another, however, that same decade saw a 13% decline.[12]
This article forms part of the series Orthodoxy in America | |
History | |
American Orthodox Timeline American Orthodox Bibliography Byzantines on OCA autocephaly Ligonier Meeting ROCOR and OCA | |
People | |
Saints - Bishops - Writers | |
Jurisdictions | |
Antiochian - Bulgarian OCA - Romanian - Moscow ROCOR - Serbian Ecumenical Patriarchate: | |
Monasteries | |
Seminaries | |
Christ the Saviour Holy Cross Holy Trinity St. Herman's |
St. Tikhon's St. Sava's St. Sophia's St. Vladimir's |
Organizations | |
Assembly of Bishops AOI - EOCS - IOCC - OCEC OCF - OCL - OCMC - OCPM - OCLife OISM - OTSA - SCOBA - SOCHA | |
Groups | |
Amer. Orthodox Catholic Church Brotherhood of St. Moses the Black Evangelical Orthodox Church Holy Order of MANS/CSB Society of Clerks Secular of St. Basil | |
Edit this box |
According to Fr. Jonathan Ivanoff, who is on the administrative committee of the OCA's Department of Evangelization and the board of directors of the Orthodox Christian Mission Center, the OCA's American contintental membership (i.e., not including Alaska, Canada, or the ethnic dioceses) "has been declining between 6 and 9% for nearly 20 years. The OCA's Census population in 1994 was 29,775; in 2004 it stood at 27,169."[13] Despite these sobering figures, however, the OCA's dioceses of the West and South, as well as many parishes in other dioceses, have reported steady growth.
A 2010 United States Census of Religious Bodies, of which Alexei Krindatch, a statistician who has done extensive work on Orthodox churches and congregations, is part, estimated that in the United States there are approximately 85,000 people who consider themselves adherents to the OCA, of which about 40% (approximately 34,000) are actually regular church attendees. [14] (See also Demographics)
According to the 1970 Tomos of Autocephaly granted by the Church of Russia, the name of this church body was originally The Autocephalous Orthodox Church in America.[15] According to the Statute of the Orthodox Church in America, adopted by the Second All-American Council in October 1971, the usage is The Orthodox Church in America at the beginning of sentences[16] and the Orthodox Church in America in the middle of sentences[17], thus seeming to imply that the capitalization of the in the name is not vital.
Diocesan bishops
- Most Blessed Tikhon (Mollard), Archbishop of Washington, Metropolitan of All America and Canada. Locum Tenens of New England and the Albanian Archdiocese.
- Most Reverend Nathaniel (Popp), Archbishop of Detroit and the Romanian Episcopate
- Most Reverend Benjamin (Peterson), Archbishop of San Francisco and the West
- Most Reverend Mark (Maymon), Archbishop of Philadelphia and Eastern Pennsylvania
- Most Reverend Alejo (Pacheco-Vera), Archbishop of Mexico City and Mexico
- Most Reverend Melchisedek (Pleska), Archbishop of Pittsburgh and Western Pennsylvania
- Most Reverend Irénée (Rochon), Archbishop of Ottawa and the Archdiocese of Canada
- Most Reverend Michael (Dahulich), Archbishop of New York and New Jersey
- Most Reverend Alexander (Golitzin), Archbishop of Dallas, the South and the Bulgarian Diocese
- Right Reverend Daniel (Brum), Bishop of Chicago and the Midwest
- Right Reverend Alexis (Trader), Bishop of Sitka and Alaska
Auxiliary bishops
- Right Reverend Andrei (Hoarște), Bishop of Cleveland, auxiliary to the Romanian Orthodox Episcopate of America
- Right Reverend Gerasim (Eliel), Bishop of Fort Worth, auxiliary to the Diocese of the South
Retired bishops
- Most Blessed Herman (Swaiko), former Archbishop of Washington and New York, Metropolitan of All America and Canada
- Most Blessed Jonah (Paffhausen), former Archbishop of Washington, Metropolitan of All America and Canada
- Most Reverend Lazar (Puhalo), former Archbishop of Ottawa
- Right Reverend Seraphim (Sigrist), former Bishop of Sendai and Eastern Japan
- Right Reverend Tikhon (Fitzgerald), former Bishop of San Francisco, Los Angeles and the West
- Right Reverend Nikolai (Soraich), former Bishop of Sitka and Alaska
- Right Reverend Matthias (Moriak), former Bishop of Chicago and the Midwest
Reposed bishops
This list only includes those reposed bishops who have articles on OrthodoxWiki.
- Most Reverend Paul (Gassios), Archbishop of Chicago and the Midwest
- Right Reverend David (Mahaffey), Bishop of Sitka and Alaska
- Most Blessed Theodosius (Lazor), Archbishop of Washington, Metropolitan of All America and Canada
- Right Reverend Varlaam (Novakshonoff), Bishop of Vancouver
- Most Reverend Nikon (Liolin), Bishop of Boston, New England and the Albanian Archdiocese
- Right Reverend Mark (Forsberg), Bishop of Boston
- Most Reverend Kyrill (Yonchev), Archbishop of Pittsburgh and Western Pennsylvania and the Bulgarian Diocese
- Most Reverend Peter (L'Huillier), Archbishop of New York and New Jersey
- Most Reverend Dmitri (Royster), Archbishop of Dallas and the South
- Most Reverend Job (Osacky), Archbishop of Chicago and the Midwest
- Most Reverend Gregory (Afonsky), Archbishop of Sitka and Alaska
- Most Reverend Basil (Rodzianko), Bishop of San Francisco
For bishops prior to 1970, see: Bishops of the Russian Metropolia in North America
List of primates and ruling bishops
- Bishop Joasaph (Bolotov) Bishop of Kodiak Auxiliary of the Irkutsk Diocese (1799)
- Bishop Innocent (Veniaminov) of Alaska
- Bishop of Kamchatka, the Kurile and Aleutian Islands (1840-50)
- Archbishop of Kamchatka, the Kurile and Aleutian Islands (1850-68)
- Bishop Peter (Ekaterinovsky) Bishop of Novoarkhangelsk (Sitka) Auxiliary of the Kamchatka Diocese (1859-66)
- Bishop Paul (Popov) Bishop of Novoarkhangelsk (Sitka), Auxiliary of the Kamchatka Diocese (1866-70)
- Bishop John (Mitropolsky) Bishop of the Aleutians and Alaska (1870-77)
- Bishop Nestor (Zakkis) Bishop of the Aleutians and Alaska (1878-82)
- Bishop Vladimir (Sokolovsky-Avtonomov) Bishop of the Aleutians and Alaska (1887-91)
- Bishop Nicholas (Adoratsky) Bishop of the Aleutians and Alaska (1891)
- Bishop Nicholas (Ziorov) Bishop of the Aleutians and Alaska (1891-98)
- Bishop Tikhon (Belavin) of Moscow
- Bishop of the Aleutians and Alaska (1898-1900)
- Bishop of the Aleutians and North America (1900-05)
- Archbishop of the Aleutians and North America (1905-07)
- Archbishop Platon (Rozhdestvensky) Archbishop of the Aleutians and North America (1907-14)
- Archbishop Evdokim (Meschersky) Archbishop of the Aleutians and North America (1914-18)
- Archbishop Alexander (Nemolovsky) Archbishop of the Aleutians and North America (1919-22)
- Metropolitan Platon (Rozhdestvensky) Metropolitan of All America and Canada (1922-34)
- Metropolitan Theophilus (Pashkovsky) Archbishop of San Francisco, Metropolitan of All America and Canada (1934-50)
- Metropolitan Leonty (Turkevich) Archbishop of New York, Metropolitan of All America and Canada (1950-65)
- Metropolitan Ireney (Bekish) Archbishop of New York, Metropolitan of All America and Canada (1965-77). In the latter part of his tenure assisted by Archbishop Sylvester (Haruns), Archbishop of Montreal and Canada, Temporary Administrator of the Orthodox Church in America (1974-77)
- Metropolitan Theodosius (Lazor)
- Archbishop of New York, Metropolitan of All America and Canada (1977-80)
- Archbishop of Washington, Metropolitan of All America and Canada (1981-2002)
- Metropolitan Herman (Swaiko)
- Archbishop of Washington, Metropolitan of All America and Canada (2002-2005)
- Archbishop of Washington and New York, Metropolitan of All America and Canada (2005-2008)
- Metropolitan Jonah (Paffhausen)
- Archbishop of Washington and New York, Metropolitan of All America and Canada (2008-2009)
- Archbishop of Washington, Metropolitan of All America and Canada (2009-2012)
- Metropolitan Tikhon (Mollard), Archbishop of Washington, Metropolitan of All America and Canada (2012-present)
- Orthodox America 1794–1976 Development of the Orthodox Church in America, C. J. Tarasar, Gen. Ed. 1975, The Orthodox Church in America, Syosett, New York
See also
Autocephalous and Autonomous Churches of Orthodoxy |
Autocephalous Churches |
Four Ancient Patriarchates: Constantinople · Alexandria · Antioch · Jerusalem Russia · Serbia · Romania · Bulgaria · Georgia · Cyprus · Greece · Poland · Albania · Czech Lands and Slovakia · OCA* · Ukraine* |
Autonomous Churches |
Sinai · Finland · Estonia* · Japan* · China* · Ukraine* |
The * designates a church whose autocephaly or autonomy is not universally recognized. |
Recent News
External links
- Orthodox Church in America (Official Website)
- The Road to Autocephaly 1963-1970 Talk given by Dr. Constantine H. Kallaur
- The Tomos of Autocephaly Signed in the city of Moscow, April 10, 1970, by the Patriarch of Moscow and All Russia and the members its Holy Synod.
- The Statute of the Orthodox Church in America
- Primatial Elections in the OCA
- Diocese of Alaska (Official Website)
- Bulgarian Orthodox Diocese of Toledo (Official Website)
- Archdiocese of Canada (Official Website)
- Diocese of Eastern Pennsylvania (Official Website)
- Diocese of Mexico (Official Website)
- Diocese of the Midwest (Official Website)
- Diocese of New England (Official Website)
- Diocese of New York and New Jersey (Official Website)
- Archdiocese of Pittsburgh and Western Pennsylvania (Official Website)
- Romanian Orthodox Episcopate in America (Official Website)
- Diocese of the South (Official Website)
- Archdiocese of Washington (Official Website)
- Diocese of the West (Official Website)
- Article by Ronald Roberson on the OCA on the CNEWA web site
- OCANews.org: Orthodox Christians for Accountability, a website critical of the OCA's administration


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Regular price $180.00 Sale
Bejeweled pattern custom designed by Windy O'Connor.
Dressmaker details, luxury backing fabrics, and hidden zippers make a beautiful quality luxe pillow cover. Self-backed pillows have a $30 up-charge. If a pillow is not offered in your desired fabric, we can custom order the fabric for you for a $75 charge and minimum of 6 22x22 pillow covers, but this will extend lead times by two weeks. Center of pillow is as shown on 22x22's.
If you choose a colored backing, Windy and her team will choose the most complementary color for the pattern. Please reach out to email@example.com if there is a specific color you would like or if you have any questions.
95/5 Down 14x22, 22x22, and 14x36 inserts and Synthetic Down 18x52 inserts are available for purchase.
Estimated lead time 4–6 weeks depending on stock.
Bejeweled pattern is the property of Windy O'Connor and cannot be replicated or reproduced without her express permission. Due to all pillow covers being custom made to order, there are No Returns.


text:
Balkenschweißgerät 200 mm - ohne Messer
In order for us to display our products with the VAT valid for you, please select the country to which you wish to have your order delivered.
If your country is not in the list, please select EU or non-EU. You can change this selection at any time and during the ordering process.


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Four Princeton University researchers took part in the June 11 report, "A Stronger, More Resilient New York," a comprehensive analysis of New York City's climate risks and proposed steps for preparing for future climate events. The report stems from the Special Initiative for Rebuilding and Resiliency that Mayor Michael Bloomberg launched last year in response to the damage wrought by Hurricane Sandy.
Using updated climate models and flood maps, the report projects a hotter, wetter New York City on the edge of an ever-rising ocean. By the 2050s, the city could experience three times as many 90-degree days; experience at least five days of 2-inch-plus rainfall every 100 years (as opposed to three during the 20th century); and border a sea that could potentially rise by more than 2.5 feet.
The report offers more than 250 specific recommendations totaling $20 billion to defend the low-lying city against the flooding these conditions could bring. Steps include constructing floodwalls and storm-surge barriers, restoring local beaches and sand dunes, and considering a man-made elevated levee known as "Seaport City" that would also contain residential and commercial areas.
The New York City Panel on Climate Change (NPCC), which Bloomberg established in 2008, provided technical guidance for the report. NPCC members include Princeton faculty members Ning Lin, an assistant professor of civil and environmental engineering; Guy Nordenson, a professor of architecture; and Michael Oppenheimer, the Albert G. Milbank Professor of Geosciences and International Affairs and director of Princeton's Program in Science, Technology and Environmental Policy (STEP) in the Woodrow Wilson School of Public and International Affairs. Christopher Little, an associate research scholar in STEP, provided guidance as a member of the multi-institutional Consortium for Climate Risk in the Urban Northeast technical team.
The Princeton researchers took part in projecting the future sea-level rise and flood plain of the New York City area, as well as designing flood and storm-surge preparations. Oppenheimer and Lin were co-authors of a related and much-cited 2012 study that suggested that New York could be at greater risk for catastrophic flooding as the Earth's climate changes.
Climate change will sculpt the next chapter in the New York's ongoing story of survival, Oppenheimer said.
"Over the course of 350 years, New York City has adjusted to the risk of living by the sea but now the risk is increasing markedly," Oppenheimer said. "While the prospect of higher sea level presents daunting challenges, it's encouraging to see policymakers undertake a process of hard-headed evaluation of the risk and begin to plan to increase the city's resilience in the face of the multiple threats posed by climate change."
Nordenson, who also is commissioner of the New York City Public Design Commission, said that the report pools a variety of infrastructure ideas.
"There have been a lot of ideas about how to better protect the city from coastal flooding and the related consequences of climate change," Nordenson said. "What came out of Sandy was the sense that there are diverse strategies that are available and that need to be developed in parallel. I think that now everybody has come together in favor of a balanced set of strategies, and that is exactly what the city has put forward."
The NPCC was among the first city government-organized groups charged with developing local climate-change projections. Their initial findings were released in 2009 and predicted more heat, rain and flooding. After Hurricane Sandy, Bloomberg reconvened the NPCC to update its projections.
The report's recommendations draw on those projections.
"We can't completely climate-proof our city, but we can make it stronger and safer — and we can start today," Bloomberg said. "We're proposing a plan that doesn't rely on one technology or strategy — there are no magic bullets. Instead, it takes a tailored, multi-layered approach that prioritizes the areas most at risk, with the most vulnerable populations and most vulnerable infrastructures."
The full report is available on the New York City government website.


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The number of Tibetans who have set themselves on fire in the past year to protest Chinese rule over Tibet is now estimated to be at 30. Most have died.
And more self-immolations are likely.
Not only are many young Tibetans increasingly anguished over what they see as China's oppressive actions, but those that choose to take such a dramatic action are seen "in a very positive light" by others in their community, Nottingham University professor of contemporary Chinese studies Steve Tsang tells The Guardian.
"I can't really see how it is going to stop," he adds.
In another report, the Guardian adds that:
"As those studying other forms of extremist spectacular violence have found, such acts are part of a culture that becomes established in a given institution or community, often on a very small scale."A momentum is generated leading to the spread of that particular form of behaviour, encouraged by the support of peers, elders and others. The local reaction to each death, rather than the international reaction, either encourages or discourages others."
In New Delhi on Monday, 27-year-old Tibetan exile Jamphel Yeshi lit himself on fire to protest Wednesday's visit to India of Chinese President Hu Jintao. Photos of Yeshi running past a crowd quickly went viral around the world. We've put one photo at the top of this post. Warning: you may find it disturbing. That's why we've added a screen that asks you to click before viewing.
Though Yeshi was reportedly burned over more than 90 percent of his body, he was still alive earlier today, according to the BBC: " 'His condition is very critical. The doctors had to do an operation to get him breathing,' AFP news agency quoted Sonam Wangyal, Mr. Yeshi's cousin, as saying."
As for the reasons behind the self-immolations, last week, in a story headlined "Tibetan Self-Immolations Rise As China Tightens Grip," The New York Times wrote that:
"Tibetan scholars and exiles say the current resistance campaign [aimed at China] is unlike anything seen before. The tactic — public, fiery suicides that do not harm bystanders or property — has profoundly moved ordinary Tibetans and bedeviled Chinese officials. Just as significant, they note, is that the protesters are mostly young — all but nine of them under 30."
Last month, NPR's Louisa Lim reported from the Tibetan plateau for Morning Edition that the self-immolations are among several signs "of Tibetan desperation and Tibetan radicalization." And, Louisa reported:
"There's a Buddhist prohibition against violence or suicide, but [the monks she spoke with] are of one mind on the self-immolations." 'What they did was great,' says the first monk. 'Yes! Yes! Yes!' says the second."
Chinese officials blame the Dalai Llama for supposedly encouraging the "disturbances."
Copyright 2016 NPR. To see more, visit http://www.npr.org/.


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Republican presidential candidate Mitt Romney softened his tough primary-campaign tone on immigration, if not his positions, during a speech Thursday to national Hispanic leaders.
In comments to thousands gathered at the National Association of Latino Elected and Appointed Officials in Orlando, Fla., the former Massachusetts governor criticized President Obama's failure to take action on comprehensive immigration reform.
And he characterized Obama's decision last week to bypass Congress and defer deportation of many young illegal immigrants as an election-year sop to Hispanic voters.
The president's action, Romney said, is "a temporary measure that he seems to think will be just enough to get him through the election."
"After 3 1/2 years of putting every issue — from loan guarantees for his donors to cash for clunkers — before immigration, now the president has been seized by an overwhelming need to do what he could have done on Day One," Romney said. "I think you deserve better."
Before last week's action, Obama had resisted calls to use his executive authority to halt deportations of young illegal immigrants and allow them to apply for legal work permits. He's scheduled to speak Friday at the 29th annual conference — the first sitting president to do so.
He'll come in riding a wave of Hispanic support for last week's action, a move that polls suggest has strong support as well from the nation at large. A Bloomberg poll released this week showed that 64 percent of likely voters agreed with the president's policy.
On Thursday, Romney did not answer the question of whether he'd let the deportation deferral stand, instead saying he'd pursue his "own, long-term solution." And he did not reverse his promise to veto Dream Act-type legislation that, like Obama's action, would give conditional residency to young illegal residents of good standing.
Facing a decidedly cool audience — Obama won 67 percent of the Hispanic vote in 2008 — Romney chose to focus on how the Latino community has been walloped by the recession, including an unemployment rate that at 11 percent is 2.8 percentage points higher than the national average. He urged those gathered to ask the classic election-year question: Are you better off now than you were four years ago?
"I believe he's taking your vote for granted," Romney said, noting that Obama failed to fulfill his 2008 promise of comprehensive immigration legislation — even as he enjoyed Democratic majorities in the House and Senate for his first two years.
"You do have an alternative," Romney said. "Your vote should be respected."
"Is the America of 11 percent Hispanic unemployment the America of our dreams?"
Janet Murguia, president and CEO of the National Council of La Raza, the nation's largest Hispanic advocacy group, said Romney's speech felt like a pivot in the right direction.
"In many respects, Romney is digging himself out of a hole when it comes to Latino voters, and it felt like he was trying to do that," said Murguia, who is in Orlando for the conference.
But she said Romney could have gone further in explaining how he would reform the nation's immigration system and what he envisions for the more than 11 million undocumented immigrants already in the country.
"I think he missed an opportunity to talk about the undocumented workers, and about the Dream Act students," she said. "He dipped his toe in the water, but this audience was ready for more."
Mark Krikorian, executive director of the Center for Immigration Studies, a nonpartisan group that advocates limited and legal immigration, said he heard little new in Romney's remarks, which were politely if tepidly received. (He drew a few scattered boos when he advocated repealing Obama's health care legislation.)
"Most of it was the usual stuff — he wants more high-skilled immigrants, he wants a Green Card to come with an advanced degree, he says that legal immigrants are welcome," he said. "He's talked about all that before."
One new element, he said, was Romney's proposal to exempt from immigration caps the spouses and minor children of legal permanent residents.
"The main thing for him was to come across as not unacceptable," Krikorian said. "The fact that he pulled it off could be considered a success."
La Raza's Murguia said Romney's pledge to seek a bipartisan, long-term solution to immigration issues "felt like an olive branch." And she said his comments on the economy resonate with Latino voters.
"The point he made on the economy is part of his strong case for being elected," she said. "But I think he still has a ways to go to capture the hearts and minds of Hispanics."
Romney wound up his speech recounting his father's American experience — coming to the U.S. as a 5-year-old after his parents returned from living in Mexico, growing up in a boom-and-bust home and becoming a car company chief and governor of Michigan without a college degree.
"This is my father's story," he said. "But it could be the story of almost any American."
There are estimated to be 21 million-plus eligible Latino voters in the U.S. In 2008, 9.7 million Latinos voted; some projections put their potential turnout this year at more than 12 million.
Increasingly, the story of America will be their story, something Romney acknowledged just by being in Orlando on Thursday, and in his comments.
"Your voice," he said, "is more important now than ever before."
Copyright 2021 NPR. To see more, visit https://www.npr.org.


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There has been ongoing controversy surrounding certain vaccines and their relationship to autism. Some parents have been concerned that vaccines, specifically the measles-mumps-rubella (MMR) vaccine and preservatives used in other childhood vaccines, play a role in children developing autism. There have been a lot of false claims in the news. But thorough studies have found no link between vaccines and autism.footnote 1
A lot of research has been and is being done to find out the cause of autism. Go to www.cdc.gov/ncbddd/autism/seed.html to follow a very large study about the risks for autism and other developmental disabilities.
Because the exact cause of autism is not known, some parents will continue to have concerns despite the evidence. In these cases, parents should be aware of the risks of serious disease in children who are not vaccinated. In some areas, outbreaks of these dangerous diseases have occurred in people who have not been immunized.
Some parents have questioned whether mercury-containing thimerosal (used as a preservative in vaccines) might cause autism. Today, with the exception of some flu vaccines, childhood vaccines used in the United States contain no thimerosal or only trace amounts. (Flu> vaccine is available both with thimerosal as a preservative and preservative-free.) More importantly, studies have not found a link between thimerosal-containing vaccines and autism.footnote 2, footnote 3
The U.S. Food and Drug Administration (FDA) keeps a list of all vaccines that are given to children and how much, if any, thimerosal the vaccines contain. To view the list, go to www.fda.gov/BiologicsBloodVaccines/SafetyAvailability/VaccineSafety/UCM096228.
Some parents also questioned whether the MMR vaccine-which combines 3 vaccines into 1 injection-causes autism since symptoms of the disorder often become apparent about the time children start getting immunized.
In response to this concern, researchers in Europe, Canada, and the United States looked closely at this issue. Studies have looked at the timing of the vaccine and the vaccine itself and have found no link between the vaccines and autism.footnote 4
It's risky if you don't vaccinate your child. Immunizations are important for many reasons. Lots of research has already been done, and research continues to show that vaccines are safe.
CitationsInstitute of Medicine (2004). Immunization Safety Review: Vaccines and Autism. Executive Summary. Available online: http://www.iom.edu/Reports/2004/Immunization-Safety-Review-Vaccines-and-Autism.aspx.Baker JP (2008). Mercury, vaccines, and autism: One controversy, three histories. American Journal of Public Health, 98(2): 244–253.Centers for Disease Control and Prevention (2011). Vaccine safety: Thimerosal. Available online: http://www.cdc.gov/vaccinesafety/Concerns/thimerosal.Demicheli V, et al. (2008). Vaccines for measles, mumps and rubella in children. Cochrane Database of Systematic Reviews (4).
Current as of: June 24, 2023
Author: Healthwise StaffClinical Review BoardAll Healthwise education is reviewed by a team that includes physicians, nurses, advanced practitioners, registered dieticians, and other healthcare professionals.
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The Basics of Strut Installation on 2/7/9 Series
Strut replacement can seem like a daunting task, however with a little guidance, a good shop manual and the proper tools the job is not beyond the abilities of experienced do-it-yourselfers. For safety reasons, you should have a friend that has had experience with Mac Pherson style struts help you.
Step 1 — Place the car on jack stands according to your workshop manual and remove the front wheels.
Step 2 — Disconnect the anti-sway bar from the control arms by removing the top nuts of the sway bar endlink on both the driver and passenger side.
Step 3 — Remove the brake line bracket bolt and pull the bracket out so the lines are not kinked when the strut is pulled out from the fender. Be careful as the metal portion of the brake lines will need to be bent a bit to allow the strut to be positioned for spring compressing. Do NOT disconnect the hydraulic fittings.
Step 4 — Disconnect the tie rod end from the spindle. First remove the tie rod end nut. If the tie rod end shaft spins while attempting to remove the nut, position a jack directly under the tie rod end and raise the until the car just begins to compress the spring. This should load the shaft enough that you can now remove the nut. If not, you may have to use a 1/2" air impact gun to shock the nut loose. Use this same method if you run into problems tightening the nut when re-installing. (Do not use the 1/2" air gun to finish tighten the nut).
Step 5 — To separate the ball joint from the spindle, use a medium to large sized ball peen hammer to strike the spindle at the raised vertical area as highlighted in the photo. The shaft of the tie rod end is tapered and the shock to the spindle will cause the joint to separate. It may take a few good whacks, leave the nut on as shown in the photo to protect the threads in case you miss the target. Do not hit the top end of the tie rod end shaft, as tempting as it may be, it usually doesn't work and you run a very high risk of ruining the part.
Step 6 — Push the strut assembly down as far as it will go for clearance to come out under the fender. It may be necessary to use your foot to push on the A-arm. Some people prefer to disconnect the ball joint and caliper so that the strut assembly can be removed form the car so they can work on it on a bench or on the floor. If you do this, be sure to tie the caliper up with a coat hanger so the lines aren't stressed.
Step 7 — Install spring compressors according to the manufacturers instructions. Keep the compressors at the 3:00 and 9:00 position and alternate compressing about every 1/2" to 3/4" of movement, i.e. don't compress one side of the spring more than the other so that the spring becomes distorted. Compress the spring until there is no force on the upper spring seat. (ipd spring compressor part MPT4037 shown)
Step 8 — Confirm that the spring is loose ( no force against upper spring seat) and that the spring compressors are securely attached and 180 degrees opposite each other. Now use strut top nut holding tool to remove the main top nut (ipd strut nut holder part MPT5036 shown).
Step 9 — Pull the upper strut mount, spring seat, spring and bump stop / protective boot from the strut. Note where everything goes for proper re-installation. Check the upper strut mount for worn bearings and de-lamination.
Step 10 — Use a large pipe wrench to loosen the strut gland nut.
Step 11 — Pull out the old strut and insert the new strut. Note, some models may require the installation of spacers inside the strut tube for proper installation, be sure to follow any instructions included with your strut inserts. Clean the spring seat area and make sure the water drain holes are not clogged. Warning: Inspect the lower spring seat on the strut tube for signs of rust. If it looks pretty bad, consider replacing the strut assembly as we have heard of a cases where the lower spring seat has failed allowing the car to drop down onto the tire.
Step 12 — Re-install the spring and tighten the gland nut (very tight). Be careful to not scratch the chrome plated section of the strut during this process as any nicks or scratches on the shaft will lead to premature seal failure. The gland nut should tighten up before it bottoms out in the tube. Make sure that the new strut cartridge has no play in the tube which will cause knocking noises.
Step 13 — Install the spring: If you are installing lowering springs, you probably won't need to compress them for installation, but be careful when removing the spring compressor from the free spring, only loosen them up about 1/2 to 3/4" at a time per side. Now install the boot / bump stop, upper spring seat, strut mount, any other hardware in the order they were removed. Now install and torque the top nut, making sure that the spring is properly seated in the spring seats as you loosen the spring compressors.
In the immortal words of Mr. Emanual Haynes, reassembly is the reverse of removal...


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These shapes are perfect for Scrap-booking, Crafts, Projects, Sign Making, Party Props, Wall Art, Decoupage and Decorations.
They are Laser cut to size from 3mm thick MDF (Medium Density Fibreboard), and are in their natural state, ready to be painted or decorated.
Simply select the size or pack from drop-down box.
Custom Sizes, Packs, Shapes and Colours are available. We also have pre-painted shapes available in various colours, as well as plywood and acrylic options available. Please message us to enquire. Bulk and wholesale enquiries are welcome. Please message us to discuss your project requirements.
We also have pre-painted shapes available in various colours.
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Holy Scripture
This article forms part of the series Introduction to Orthodox Christianity | |
Holy Tradition | |
Holy Scripture The Symbol of Faith Ecumenical Councils Church Fathers Liturgy Canons Icons | |
The Holy Trinity | |
God the Father Jesus Christ The Holy Spirit | |
The Church | |
Ecclesiology History Holy Mysteries Church Life | |
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The Holy Scripture is a collection of books written over multiple centuries by those inspired by God to do so. It is the primary witness to the Orthodox Christian faith, within Holy Tradition and often described as its highest point. It was written by the prophets and apostles in human language, inspired by the Holy Spirit, and collected, edited, and canonized by the Church. Above all, the Bible is a faith document.
The Nature of Scripture
The Scriptures both are the word of God and are about the Word of God, Jesus Christ. They are God's revelation of himself, the word of God in the words of men. The Bible is a witness to the revelation of God, and it is a part of the active and living Holy Tradition of the Church. Thus, if Tradition is the life of the Church, then the Scripture is the primary language of that life.
The Scripture—both Old and New Testaments—is fundamentally about Christ. It is Christocentric and Christological. The whole Bible presupposes the Incarnation and Resurrection of Christ. Indeed, the very purpose in writing the New Testament was because Christ had already risen from the dead—with the death of the Apostle James, the Church realized that the eyewitnesses were not always going to be with them, therefore the preaching of the eyewitnesses was written down.
The preaching of the apostles preceded the Scripture, so we must understand the Scripture as an expression of that preaching; the word of God had already gone out and established the Church, which served as the communal context for the Scripture's composition and canonization. Humanity naturally tends to preach before it makes a written record. Moses' word to the people of Israel after the Passover was first that they should tell their children. St. Mary Magdalene's first act upon learning of the Resurrection was to run and tell Peter. Only later did these events get recorded in writing.
The Presupposition of Faith
The Bible presupposes the faith of the reader. It is a faith document—not science, philosophy, history, archaeology, literature, ideology, or biography. Because of its origins and usage in the community of faith, it does not attempt to establish its own authenticity or to prove its basic assumptions. It was not intended as a logical proof for the existence of God or for the reality of that to which it attests.
Faith is the acceptance of a truth on the word of another, not guessing or direct knowledge from being an eyewitness. As St. John Chrysostom says, the Church would die if it were founded only on knowledge (i.e., direct experience); there must be those who take it on faith. Though in the Church's history many "empirical" experiences of Biblical revelation have been had by the saints, they are by no means the norm. Most Christians in this life will never directly witness the truths described in the Bible, and so they must read it with the eyes of faith.
The Integrity of Scripture
Because the Bible is a faith document, we must respect its integrity as the final revelation of the Orthodox Christian faith. We do not recognize any other writings as canonical Scriptures other than those listed below. Though the Bible does not constitute an all-sufficient summary of revelation, no new revelation has been given. Even if another document were to be unearthed which scholars all agreed came from the hand of Paul or Moses, it would not be added to the canon. Likewise, if an existing part of the canon were undeniably proven not to be from its traditionally ascribed author, it would not be removed from the canon.
The Purpose of Scripture
Holy Scripture exists for the reason that the Apostle John gives in John 20:30-31:
- And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name. (KJV)
That is, the Bible is written so that we might believe and be saved.
The Canon of Scripture
Canon of Holy Scripture | ||
The Old Testament canon of Scripture is that of the Septuagint, which was the Bible of the apostles. Other Christian communions through the years have deviated somewhat from this apostolic canon which the Orthodox Church still uses. The canon of the New Testament was developed over the early centuries of the Church. Its first known listing in its final form is the Paschal Letter of St. Athanasius of Alexandria in A.D. 367.
See also
- Hermeneutics
- Septuagint (LXX)
- Hebrew Old Testament
- Biblical Commentaries
- Gospels
- Epistles
- Psalter
- Apostolos
Other Articles
- The Parish and Holy Scripture - by Archpriest Andrew Morbey
External links
- An Orthodox Critique of English Translations of the Bible
- Center for Study and Preservation of the Majority Text
Online Bibles
- The Unbound Bible provided by Biola University
- BibleGateway.com, a ministry of Gospel Communications International
- Bible Study Tools provided by crosswalk.com
- Daily Bible readings from the Greek Orthodox Archdiocese of America
- Daily Scripture readings (Julian Calendar) from the American Carpatho-Russian Orthodox Diocese
- Scripture readings from the Orthodox Church in America
- Lectionary of the Greek Orthodox Church according to The Orthodox Study Bible
- Lectionary for the Kellia - A suggestion for everyday scripture readings
News Stories
- Oldest Hebrew Text Is Evidence for Bible Stories?, Mati Milstein in Elah Valley, Israel for National Geographic News November 3, 2008.en:Holy Scripture


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Watch These Hilariously Disastrous Birthday Cake Videos — Daily Distraction
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Who doesn't love birthday cakes? They're sweet, they're colorful, they're on fire!
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